T51n2095_廬山記

大正藏第 51 冊 No. 2095 廬山記

No. 2095

廬山記序

余昔者讀書山中。愛其泉石塔廟之　志之不詳遺古略近。或出於愚夫野老之語。言□辭贅。可取者無幾。將討論刪次之。未皇暇也。后二十年。仇書秘閣得廬山記。欣然以喜。以為夙願獲遂。而考其所載。疏略尤甚。熙寧五年。嘉禾陳令舉舜俞謫官山前。酷嗜遊覽。以六十日之力。盡南北高深之勝。晝行山間。援毫折簡。旁鈔四詰。小大弗擇。夜則發書攻之。至可傳而後已。其高下廣狹。山石水泉。與夫浮屠老子之宮廟。逸人達士之居舍。廢興衰盛。碑刻詩什。莫不畢載。而又作俯視之圖紀。尋山先後之次。泓泉塊石。無使遺者。完成的書凡五卷。后三年。余守吳興。令舉扁舟相過。以余山前之人也。出藁見授。請鏤諸板。藏之山間。會余蒙恩移濟南。遽與之別。令舉尋復物故。余益以事役。奔走四方。思一旋歸。茫不可得。輒序其撰述之勤貽。好事君子。庶幾成令舉之志。

充秘閣校理李常序

予雅愛廬山之勝。棄官歸南。遂得　之陽遊覽既久。遇景亦多。或賦或錄。雜為　將欲次之。而未暇也。熙寧中。會陳令舉。以言事□於是邦山林之嗜既同。相與乘黃犢。往來山間。歲月之積。遂得窮探極觀無

【現代漢語翻譯】 現代漢語譯本：

廬山記序

我過去在山中讀書，喜愛這裡的泉水、巖石、佛塔和寺廟，但相關的記載不夠詳細，遺漏了古蹟，內容也比較粗略，有些內容甚至是出自鄉野老人的話語，言辭繁瑣，可取之處很少。我本想整理刪改這些內容，但一直沒有時間。後來過了二十年，我在秘閣校對書籍時得到了《廬山記》，非常高興，以為多年的願望終於可以實現了。但仔細考察其中的記載，發現內容更加疏漏。熙寧五年（公元1072年），嘉禾縣令陳舜俞被貶官到廬山腳下，他非常喜歡遊覽，用六十天的時間，走遍了廬山南北的高山深谷，白天在山間行走，隨手用筆記錄，廣泛地蒐集各種資訊，無論大小都不放過。晚上就翻閱書籍，仔細研究，直到可以流傳後世才罷休。他詳細記載了廬山的高低廣狹、山石水泉，以及佛寺道觀、隱士高人的住所，還有這些地方的興衰變化、碑刻詩文，沒有不詳細記載的。他還繪製了鳥瞰圖，記錄了尋山的先後順序，即使是小水洼和石頭，也沒有遺漏。全書共五卷。三年後，我任吳興太守，陳舜俞乘船來拜訪我，因為我也是廬山腳下的人。他拿出書稿給我看，希望我能把書刻印出來，儲存在山中。恰逢我蒙受皇恩，調任濟南，匆匆與他分別。陳舜俞不久也去世了。我更加忙於公務，奔波四方，想要回去一趟，卻不可能。因此，我寫下這篇序，來紀念他撰寫的辛勤，並希望有好事之士能夠完成陳舜俞的遺願。

充秘閣校理李常序

我一直喜愛廬山的景色，辭官回到南方后，得以在廬山的南面遊覽，時間長了，見到的美景也很多，有時寫詩，有時記錄，雜亂無章，本想整理一下，但一直沒有時間。熙寧年間，遇到了陳舜俞，因為他因言事而被貶到這裡。我們都喜歡山林，於是就一起騎著黃牛，在山間往來。時間長了，終於可以窮盡廬山的奧秘，盡情觀賞。

【English Translation】 English version:

Preface to the Record of Mount Lu

I used to study in the mountains, and I loved the springs, rocks, pagodas, and temples there. However, the records were not detailed enough, omitting ancient sites and being rather superficial. Some of the content even came from the words of rural old men, with verbose language and few valuable points. I intended to sort and revise these contents, but I never had the time. Twenty years later, while proofreading books in the Secretarial Pavilion, I obtained the 'Record of Mount Lu'. I was very happy, thinking that my long-cherished wish could finally be fulfilled. However, after examining the contents, I found them even more incomplete. In the fifth year of Xining (1072 AD), Chen Shunyu, the magistrate of Jiahe County, was demoted to the foot of Mount Lu. He was very fond of sightseeing and spent sixty days traveling through the high mountains and deep valleys of Mount Lu, both north and south. During the day, he walked in the mountains, recording with his pen, extensively collecting all kinds of information, regardless of size. At night, he studied books carefully until he could pass them on to future generations. He recorded in detail the height, width, and breadth of Mount Lu, the mountains, rocks, springs, as well as the Buddhist temples, Taoist temples, and the residences of hermits and accomplished scholars, as well as the rise and fall of these places, inscriptions, and poems, without omitting anything. He also drew a bird's-eye view and recorded the order of mountain exploration, without leaving out even small puddles and stones. The entire book consists of five volumes. Three years later, I served as the prefect of Wuxing, and Chen Shunyu visited me by boat because I was also from the foot of Mount Lu. He showed me the manuscript and hoped that I could have the book printed and stored in the mountains. Coincidentally, I was favored by the emperor and transferred to Jinan, and I parted with him in a hurry. Chen Shunyu also passed away soon after. I became even busier with official duties, running around in all directions, and it was impossible to return. Therefore, I wrote this preface to commemorate his diligent writing and hope that kind gentlemen can fulfill Chen Shunyu's wish.

Preface by Li Chang, Compiler of the Secretarial Pavilion

I have always loved the scenery of Mount Lu. After resigning from my official position and returning to the south, I was able to tour the southern side of Mount Lu. Over time, I saw many beautiful scenes, sometimes writing poems, sometimes recording them, in a disorganized manner. I intended to sort them out, but I never had the time. During the Xining period, I met Chen Shunyu, who was demoted here for speaking out. We both loved the mountains and forests, so we rode yellow oxen together, traveling back and forth in the mountains. Over time, we were finally able to explore the mysteries of Mount Lu and enjoy the scenery to the fullest.

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所不究。令舉乃采子所錄。及古今之所紀。耆舊之所傳。與夫耳目之所經見。類而次之。以為記其詳。蓋足以傳后。予材不可以應時宜。退老於林野。令舉以制策擢上第。名聲赫赫驚世。仕不二十歲。乃廢于管庫。而與予共見於此記。甚可惜也。然推古以較今。豈特一令舉為可惜哉。

江西劉渙序。

廬山記卷第一

尚書屯田員外郎嘉禾陳舜俞令舉　撰

杒敘山水篇第一

案太史公曰。余南登廬山。觀禹九江。前漢郊祀志云。干封中。武帝浮江。自尋陽出。樅楊過彭蠡。禮其名山大川。桑欽水經云。廬江出三天子都。北過彭蠡縣。釋惠遠廬山略記曰。山在江州尋陽。南濱宮亭。北對九江。九江之南。江為小江。山去小江三十餘里。左挾彭蠡。右傍通川。引三江之流。而據其會。山海經云。廬江出三天子都。一日天子障故舊語。以所濱為彭蠡。有匡俗先生者。出自殷周之際。遁世隱時潛居其下。或云俗受道仙人。共遊此山。遂托空崖。即巖成館。故時人謂其所止為神仙之廬。因以名山焉。其山大嶺凡有七重。圓基週迴垂五百里。風雲之所攄。江湖之所帶。高崖反宇。峭壁萬尋。幽岫窮巖。人獸兩絕天將雨則有白氣先摶。而瓔珞于嶺下。及至觸石吐云。則倏忽而集。或大風振崖。逸響動谷

【現代漢語翻譯】 現代漢語譯本： 不加深探究。令舉於是採納我所記錄的，以及古今所記載的，耆老舊人所相傳的，還有親眼所見所經歷的，分類整理，詳細地記錄下來，認為足以流傳後世。我的才能不足以應付時勢的需要，所以隱退在山林田野。令舉憑藉制策科考高中，名聲顯赫，震驚世人。做官不到二十年，卻因為管理倉庫的失誤而被罷免，和我一同在這部廬山記中被提及，實在可惜啊。然而，用古代的情況來比較今天，難道僅僅是一個陳令舉值得惋惜嗎？

江西劉渙序。

廬山記卷第一

尚書屯田員外郎嘉禾陳舜俞令舉 撰

杒敘山水篇第一

查閱《史記》，太史公說：『我南登廬山，觀察大禹治理的九江。』《前漢郊祀志》記載：『漢武帝在干封年間，乘船沿長江，從尋陽出發，經過樅陽，越過彭蠡（pēng lí，湖泊名），祭祀那裡的名山大川。』桑欽《水經》記載：『廬江發源於三天子都，向北流過彭蠡縣。』釋惠遠《廬山略記》說：『廬山在江州尋陽，南面靠近宮亭湖，北面正對著九江。九江的南面，長江被稱為小江。廬山距離小江三十多里，左邊緊靠彭蠡湖，右邊靠近通川。彙集三江的水流，佔據著它們的交匯處。《山海經》記載：『廬江發源於三天子都。』另一種說法是天子用屏障遮擋故舊的說法，認為它靠近彭蠡湖。有位匡俗先生，是殷周時期的人，爲了逃避世事而隱居在這裡。有人說匡俗是得道的仙人，和（其他仙人）一同遊覽這座山，於是寄身於空曠的山崖，就著巖石建成了住所。所以當時的人稱他居住的地方為神仙的廬舍，因此用它來命名這座山。這座山的大山嶺共有七重，圓形的山基周長約五百里，是風雲散佈的地方，江湖環繞著它。高高的山崖翹首昂立，陡峭的石壁高達萬丈。幽深的山谷，偏僻的巖洞，（景色）極其奇妙，與世隔絕。將要下雨的時候，總有白色的霧氣先聚集，像瓔珞一樣懸掛在山嶺下。等到霧氣接觸到巖石，吐出雲朵，就迅速地聚集起來。有時大風吹動山崖，回聲在山谷中震盪。

【English Translation】 English version: I did not delve into it deeply. Lingju then adopted what I had recorded, as well as what had been documented in ancient and modern times, what had been passed down by elders, and what I had personally seen and experienced. He categorized and arranged them, recording them in detail, believing it would be sufficient to pass on to future generations. My talent was insufficient to meet the needs of the times, so I retired to the forests and fields. Lingju, through the policy examination, achieved top rank, his reputation resounding and astonishing the world. He served as an official for less than twenty years, but was dismissed due to errors in managing the warehouse, and is mentioned together with me in this 'Record of Mount Lu'. It is truly a pity. However, comparing ancient times with today, is it only one Chen Lingju who is worthy of regret?

Preface by Liu Huan of Jiangxi.

Volume 1 of 'Record of Mount Lu'

Written by Chen Shunyu Lingju of Jiahe, Assistant Secretary of the Ministry of Agriculture

Section 1: Preface on Mountains and Rivers

According to Sima Qian in the 'Records of the Grand Historian', 'I climbed Mount Lu to the south and observed the Nine Rivers governed by Yu.' The 'Records of Sacrifices in the Former Han Dynasty' state, 'During the Ganfeng era, Emperor Wu of Han sailed along the Yangtze River, departing from Xunyang, passing through Congyang, crossing Pengli (彭蠡, name of a lake), and offering sacrifices to the famous mountains and great rivers there.' Sang Qin's 'Waterways Classic' records, 'The Lu River originates from the Three Sons Capital and flows north past Pengli County.' Shi Huiyuan's 'Brief Record of Mount Lu' says, 'Mount Lu is in Xunyang of Jiangzhou, bordering Gongting Lake to the south and facing Jiujiang to the north. South of Jiujiang, the Yangtze River is called the Small River. Mount Lu is more than thirty li away from the Small River, closely bordering Pengli Lake to the left and near Tongchuan to the right. It gathers the flow of the Three Rivers and occupies their confluence.' The 'Classic of Mountains and Seas' records, 'The Lu River originates from the Three Sons Capital.' Another saying is that the emperor used a barrier to shield the old saying, considering it to be near Pengli Lake. There was a Mr. Kuangsu, who lived during the Yin and Zhou dynasties, who escaped the world and lived in seclusion here. Some say that Kuangsu was an immortal who attained the Tao, and (with other immortals) toured this mountain, so he lodged in the empty cliffs, building a residence out of the rocks. Therefore, people at that time called the place where he lived the 'Lodge of the Immortals', and thus used it to name the mountain. The mountain has seven major ridges, with a circular base circumference of about five hundred li. It is where wind and clouds spread, and it is surrounded by rivers and lakes. The high cliffs stand tall, and the steep walls are ten thousand xun high. The deep valleys and secluded caves are extremely wonderful and isolated from the world. When it is about to rain, white mist always gathers first, hanging like瓔珞(yīng luò, necklace) below the ridges. When the mist touches the rocks and吐(tǔ,spits) out clouds, it quickly gathers. Sometimes a strong wind shakes the cliffs, and the echoes reverberate in the valleys.

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。群籟競奏。奇聲駭人。此其變化不可測者矣。眾嶺中第三嶺極高峻。人跡之所罕經也。昔太史公東遊。登其峰而遐觀。南眺三湖。北望九江。東西肆目。若涉天庭焉。其嶺下半里許。有重巘。上有懸崖。傍有石室。即古仙之所居也。其後有巖。漢董奉館于巖下。常為人治病。法多奇神。絕於俗醫。病癒者令栽杏五株。數年之中。蔚然成林。計奉在民間二百年。容狀常如二十時。俄而升舉。遂絕跡于杏林。其北嶺西崖常有懸流。淫霪激勢相趣百餘仞中雲氣映天。望之若山在霄露焉。其南嶺臨宮亭湖下有神廟。即以宮亭為號。安侯世高所感化事在敘。山北篇七嶺同會。于東共成峰崿。其崖窮絕。莫有升之者。有野夫見人著沙門服。凌虛直上。既至則回身踞鞍。良久乃與雲氣俱滅。此似得道者。當時能文之士。咸為之異。又所止多奇觸像有異。北背重阜。前帶雙流。所背之山左有龍形。而石塔基焉。下有甘泉涌出。冷暖與寒暑相變。盈減經水旱而不異。尋其源。似出於龍首也。南對高岑上有奇木。獨絕於林表數十丈。其下似一層佛浮圖。白鶴之所翔。玄雲之所入也。東南有香爐山。孤峰秀起。遊氣籠其上。則氣若香菸。白雲映其外。則昺然與眾山殊別。天將雨。其下水氣涌起。如車馬蓋。此即龍井之所吐。其左有翠林。青

雀白猿之所憩。玄鳥之所蟄。西有石門。其前似雙闕。壁立千餘仞。而瀑布流焉。其中鳥獸草木之美。靈藥方物之奇。焉可得勝名哉。略舉其異。耳劉昭注續漢志酈道元注水經。並用惠遠語。又豫章舊志云。俗字君平。夏禹之苗裔也。或曰字君孝。父東野王與吳芮佐漢定天下。而亡漢封俗于酈陽。曰越廬君。俗兄弟七人。皆好道術。遂寓精於洞庭之山。故謂之廬山。張僧鑒尋陽記云。山南有三宮。所謂天子都也。廬宮溪水出焉。上宮人所不至。有三石樑。長十餘丈。閣才盈赤。其下無底。其中宮在別巖。悉是文石。兩邊有小圓峰。奇特號為右障峰。石形若羊馬來道。相對下宮。彭蠡湖際宮亭廟舊所也。山高二千三百六十丈。週迴二百五十里。其山九疊。川亦九派。郡國志曰。廬山疊障九層。崇高萬仞。懷靈抱異。包諸仙蹟。尋陽記又云。秦始皇十七年。東登廬山。以望九江。至上霄峰。以與霄漢相接。因命之。峰後有刻石云。是夏禹所刻。丈赤里數。文字不可辦。伏滔遊山序曰。廬山者江陽之多獄。其大形也。背岷流面彭蠡。蟠根所據。亙數百里。重嶺桀嶂。仰插云日。俯瞰川湖之流焉。王彪之山賦敘曰。廬山彭澤之山也。雖非五嶽之數。穹隆嵯峨。實峻極之名山也。孫放山賦曰。尋陽南有廬山。九江之鎮也。臨彭蠡

【現代漢語翻譯】 現代漢語譯本 雀白猿棲息的地方，玄鳥蟄伏之處。西邊有石門，它前面像一對闕樓。峭壁聳立千餘仞，瀑布從上面流淌下來。其中的鳥獸草木之美，靈藥方物之奇特，怎麼能完全說得清楚呢？這裡略微舉出它的奇異之處。劉昭註釋《續漢志》，酈道元註釋《水經》，都引用了惠遠的話。另外，《豫章舊志》記載，俗字君平，是夏禹的後代。也有人說他字君孝，他的父親東野王與吳芮輔佐漢朝平定天下，但沒有接受漢朝的封賞，在酈陽封俗。被稱為越廬君。俗兄弟七人，都愛好道術，於是將精神寄託在洞庭山中，所以稱之為廬山。張僧鑒《尋陽記》記載，山南有三宮，就是所謂的天子都。廬宮溪水從那裡流出。上宮人跡罕至，有三座石樑，長十餘丈，寬度才一尺多，下面深不見底。中宮在別的山巖上，全部是文石。兩邊有小圓峰，奇特，被稱為右障峰。石頭的形狀像羊馬走過的道路，與下宮相對。彭蠡湖邊的宮亭廟是舊址。山高二千三百六十丈，周長二百五十里。這座山有九重山峰，河流也有九條支流。《郡國志》記載，廬山重疊著九層山峰，高聳入雲，蘊含著靈氣，包容著各種仙人的遺蹟。《尋陽記》又記載，秦始皇十七年，向東登上廬山，眺望九江，到達上霄峰，因為它與霄漢相接，因此命名它。山峰後面有刻石，說是夏禹所刻，丈量赤里數，文字已經無法辨認。伏滔《遊山序》記載，廬山是江陽一帶的監獄，是它的大概形狀。背靠岷江，面向彭蠡湖，盤踞的根基，綿延數百里。重重山嶺，高聳的山峰，向上插入雲霄，向下俯瞰河流湖泊。王彪之《山賦序》記載，廬山是彭澤的山。雖然不在五嶽之列，但它高大雄偉，確實是極高的名山。孫放《山賦》記載，尋陽南邊有廬山，是九江的鎮山，面臨彭蠡湖。

【English Translation】 English version A place where white monkeys and apes rest, where dark birds hibernate. To the west is the Stone Gate, its front resembling a pair of watchtowers. Cliffs stand tall, over a thousand 'ren' (ancient Chinese unit of length), and waterfalls cascade down. The beauty of its birds, beasts, grasses, and trees, the wonders of its spiritual medicines and unique objects, how can one fully describe them? Here, I briefly mention its extraordinary aspects. Liu Zhao's commentary on 'Continuation of the Book of Han' and Li Daoyuan's commentary on 'The Water Classic' both cite Huiyuan's words. Furthermore, the 'Old Records of Yuzhang' state that Su, styled Junping, was a descendant of Xia Yu (the Great Yu). Some say his style was Junxiao. His father, Dongye Wang, and Wu Rui assisted the Han Dynasty in pacifying the empire but did not accept a Han title, enfeoffing Su at Liyang. He was called Lord Yuelu. Su and his seven brothers all loved Daoist arts, so they entrusted their spirits to the mountains of Dongting, hence the name Mount Lu. Zhang Sengjian's 'Records of Xunyang' state that there are three palaces south of the mountain, the so-called Capital of the Son of Heaven. The Lu Palace Creek flows from there. The Upper Palace is rarely visited, with three stone beams over ten 'zhang' (another ancient unit of length) long and only a little over a 'chi' (another ancient unit of length) wide, with no bottom beneath. The Middle Palace is on a separate cliff, entirely of patterned stone. On both sides are small, round peaks, uniquely called the Right Barrier Peak. The shape of the stone resembles a road for sheep and horses, facing the Lower Palace. The Palace Pavilion Temple by Pengli Lake is the old site. The mountain is 2,360 'zhang' high, with a circumference of 250 'li' (another ancient unit of length). The mountain has nine layers, and the rivers also have nine branches. The 'Gazetteer of Prefectures and Kingdoms' states that Mount Lu has nine layers of overlapping peaks, towering and lofty, embracing spirituality and containing traces of various immortals. The 'Records of Xunyang' also state that in the seventeenth year of Qin Shi Huang, he ascended Mount Lu eastward to view Jiujiang, reaching Shangxiao Peak because it connected with the heavens, hence its name. Behind the peak is an inscription, said to be carved by Xia Yu, measuring the 'zhang', 'chi', and 'li', but the characters are no longer discernible. Fu Tao's 'Preface to Touring the Mountain' states that Mount Lu is the prison of Jiangyang, its general shape. Backing onto the Min River and facing Pengli Lake, its roots spread for hundreds of 'li'. Layered ridges and towering peaks rise into the clouds, overlooking the rivers and lakes. Wang Biao's 'Preface to the Mountain Rhapsody' states that Mount Lu is the mountain of Pengze. Although not among the Five Sacred Mountains, it is lofty and majestic, truly a famous mountain of extreme height. Sun Fang's 'Mountain Rhapsody' states that south of Xunyang is Mount Lu, the guardian mountain of Jiujiang, facing Pengli Lake.

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之澤。接平敞之原。張野記曰。天將雨。則有白雲。或冠峯巖。或亙中嶺。俗謂之山帶。不出三日必雨。每雨其下成潦。而上猶皎日。峰頭有大盤石。可坐數百人。以上皆述此山也。宋支曇諦賦云。昔哉壯麗峻極。氤氳包靈奇。以藏器蘊絕峰乎青雲。景澄則巖岫開鏡。風生則芳林流芬。嶺奇故神明鱗萃。略絕故人跡自分。嚴清升山。于玄崖世高垂化于䢼亭。應真凌雲以踞峰。眇忽翳景而入宜。咸豫聞其清塵妙無得之稱名也。若其南面巍崛。北背芳蒂懸溜分流以飛湍。七嶺重㟽而疊勢映以竹柏。蔚以檉松。縈以三湖。帶以九江。嗟四物之蘭森爽獨秀于玄冬。美二流之潺湲。津百川之所沖。峭門百尋。峻闕千仞。香爐吐云以像煙。甘泉涌溜而先潤。梁元帝序曰。夫日月麗天皇穹。所以貞觀。川岳帶地后土。所以推寧。廬山者亦南國之德鎮。雖林石異勢。而云霞共色。長風夜作則萬流俱響。晨鼯曉吟則百嶺齊應。東瞻洪井識曳帛之在茲。西望石樑見捐寶之可拾。誠復慕類易悲。山中難久。攀蘿結桂多見淹流。其餘古今賦詠不可備載。實天下之名山也。江州在山北二十里。本在丈江之北尋水之陽。因名尋陽。今蘄州之蘭城即其故北咸和九年。刺史溫嶠。始自江北移于湓城之南。義熙元年。刺史郭昶移居江夏。八年孟懷玉還治尋

陽。太清二年蕭大心因侯景之辭欲依險固。乃移于湓口城。仍號懷玉舊城為故州。張僧鑒尋陽記云。湓口城灌嬰所筑。漢建平中。孫權經北城。命鑿井。適中古梵得。石函銘曰。漢六年。穎陰侯開卜云。三百年當塞。后不百年當爲應運者所開。權欣然以為己瑞井。極深。湓江有風浪。井水輒動。邦人因號浪井。故李白下尋陽城泛彭蠡詩云。浪動灌嬰井。尋陽江上風。今井在衙城內之西圃。城上有北樓。下臨湓江。憑高眺遠。為一郡之勝。陳散騎常侍張正見湓城詩云。匡山暖遠壑。灌壘屬中流。城花飛照水。江月上明樓。案晉書庾亮傳云。亮在武昌。諸佐吏殷。浩之徒。乘秋夜共登南樓。俄不覺亮至。人將避之。亮曰。諸君少住。老子於此處。興復不淺。便據胡牀與浩等談詠竟坐。則事在武昌之南樓也。後人以亮嘗為江州刺史。因名此曰庾樓。實非當時秋夜所登之遺此也。是郡前世或號九江。或號尋陽。唐襄楊氏李氏代有其也。升爲奉化軍節度。皇朝開寶四年。平江南降為軍州事。太平興國三年。升星子鎮為縣仍隸焉。七年割星子與建昌都昌三縣置南康軍。於是山南屬南康。山北屬江州矣。

敘山北第二

由江州之南出德化門五里。至延壽院。舊名羅漢壇。過延壽院五里。至石塘橋。有濂溪。周郎中之隱居

【現代漢語翻譯】 現代漢語譯本： 陽。太清二年，蕭大心因為侯景的勸說，想要憑藉險要地勢固守。於是遷移到湓口城。仍然稱懷玉舊城為故州。張僧鑒的《尋陽記》記載，湓口城是灌嬰所筑。漢建平年間，孫權經過北城，命令鑿井。恰好挖到古老的梵文石函，上面銘刻著：『漢六年，穎陰侯開卜云，三百年當塞，后不百年當爲應運者所開。』孫權欣然認為這是自己的祥瑞之兆。井非常深，湓江有風浪時，井水就動。當地人因此稱它為浪井。所以李白的《下尋陽城泛彭蠡》詩中說：『浪動灌嬰井，尋陽江上風。』現在井在衙城內的西圃。城上有北樓，下臨湓江，憑高眺遠，是郡里的一處勝景。陳散騎常侍張正見的《湓城詩》說：『匡山暖遠壑，灌壘屬中流。城花飛照水，江月上明樓。』考查《晉書·庾亮傳》記載，庾亮在武昌時，諸位佐吏如殷浩之流，趁著秋夜一同登上南樓。不久，沒察覺庾亮到來。人們將要避開他，庾亮說：『諸位稍等，老子在這裡，興致很濃。』便坐在胡牀上與殷浩等人談論吟詠直到結束。這件事發生在武昌的南樓。後人因為庾亮曾經擔任江州刺史，因此稱這裡為庾樓，實際上並非當時秋夜所登臨的遺蹟。這個郡前世或者稱為九江，或者稱為尋陽。唐朝襄陽楊氏、李氏世代擁有這裡。升爲奉化軍節度。皇朝開寶四年，平定江南，降為軍州事。太平興國三年，升星子鎮為縣，仍然隸屬於這裡。七年，割星子與建昌、都昌三縣設定南康軍。於是山南屬於南康，山北屬於江州了。

敘山北第二

從江州的南面出德化門五里，到達延壽院。舊名羅漢壇。經過延壽院五里，到達石塘橋。有濂溪，周郎中的隱居之處。

【English Translation】 English version: Yang. In the second year of Taiqing (548 AD), Xiao Daxin, influenced by Hou Jing's words, intended to rely on strategic strongholds. Therefore, he moved to Pengkou City. He continued to call the old city of Huaiyu the former prefecture. Zhang Sengjian's 'Xunyang Records' states that Pengkou City was built by Guan Ying (Marquis of Yingyin, a general of the early Han dynasty). During the Jianping era of the Han dynasty, Sun Quan (founder of the Eastern Wu kingdom) passed by the north city and ordered a well to be dug. Coincidentally, an ancient Sanskrit stone box was found, inscribed with: 'In the sixth year of Han (201 BC), the Marquis of Yingyin divined that it would be blocked in three hundred years, and after less than a hundred years, it would be opened by someone who is destined.' Sun Quan was delighted and considered it an auspicious sign for himself. The well was very deep, and when there were winds and waves on the Peng River, the well water would move. The locals therefore called it the Wave Well. Therefore, Li Bai's (a famous Tang dynasty poet) poem 'Going Down Xunyang City and Boating on Pengli Lake' says: 'Waves move Guan Ying's well, Xunyang River wind.' Now the well is in the west garden within the yamen city. There is a North Tower on the city, overlooking the Peng River. Overlooking from a high place, it is a scenic spot in the prefecture. Chen Sanqi Changshi (a court official) Zhang Zhengjian's 'Peng City Poem' says: 'Kuang Mountain warms distant valleys, Guan's fortress belongs to the middle stream. City flowers fly and illuminate the water, River moon rises above the bright tower.' According to the 'Biography of Yu Liang' in the 'Book of Jin', when Yu Liang (a Jin dynasty general and official) was in Wuchang, his subordinates, such as Yin Hao (a Jin dynasty scholar and official), took advantage of an autumn night to climb the South Tower together. Soon, they did not notice Yu Liang's arrival. People were about to avoid him, but Yu Liang said: 'Gentlemen, wait a moment, I am very interested in this place.' He sat on a 'Hu' bed (a type of folding chair) and talked and recited poetry with Yin Hao and others until the end. This event took place at the South Tower in Wuchang. Later generations, because Yu Liang had served as the governor of Jiangzhou, called this place Yu Tower, but it was not actually the remains of the place he climbed on that autumn night. This prefecture was formerly called Jiujiang or Xunyang. During the Tang Dynasty, the Yang and Li families of Xiangyang owned it for generations. It was promoted to Fenghua Army Jiedu (military governor). In the fourth year of the Kaibao era of the Imperial Dynasty (971 AD), Jiangnan was pacified and demoted to a military prefecture. In the third year of the Taiping Xingguo era (978 AD), Xingzi Town was promoted to a county and still belonged to it. In the seventh year (982 AD), Xingzi, Jianchang, and Duchang three counties were separated to establish Nankang Army. Therefore, the area south of the mountain belonged to Nankang, and the area north of the mountain belonged to Jiangzhou.

Description of the North of the Mountain, Part Two

Going south from Dehua Gate in Jiangzhou for five miles, you reach Yanshou Temple. Formerly known as Luohan Altar. After passing Yanshou Temple for five miles, you reach Shitou Bridge. There is Lianxi, the hermitage of Zhou Langzhong (an official title).

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。周名惇頤。字茂叔。道州人。仕官有才略。早慕高名。樂廬山之勝。因家尋陽之別墅。于附郭自名曰濂溪。過濂溪東入寶嚴禪院十里。北至太一觀亦十里。寶嚴舊曰雙溪。景德三年。賜今名。院當官道。吳乾貞二年。僧常真始基焉。常真荊南人。姓田氏。人謂之田道者。勤身耕斸。以待四方游者。二林僧修睦號楚湘。東西二林監寺譚論。大德官命廢省菴舍。睦謂之曰。今撤子所宇則何歸乎。田曰。本是林下人。卻歸林下去。睦異其言。因則敬待。贈之詩曰。入門空寂寂。真個出家兒。有行鬼不識。無心人謂癡。古巖寒柏對。流水落花隨。欲別一何懶。相逢所恨遲。由是歷南唐。為山中之表宇。顯德六年。元宗賜田使給諸庵巖。無田者歲取其糧者二十六庵巖。南柢吳章嶺五里。由嶺下北行一里。道西有云慶庵。舊名云鏡。因流泉為池。多畜魴鯉。歲已久游泳甚狃。由云慶西一里。至寶積庵。松竹蒙密。白雲亭在其上。北望湓江。盤石可坐數人。鳴泉過其下。此山北僧庵之最佳者。云慶寶積皆在寶嚴之南。由云慶還寶嚴亦三里。寶嚴之東十五里。有下龍泉院。太一觀北別有龍泉庵。此以下別之。由龍泉十里。至尊勝庵。由尊勝庵八里。至白鹿臺。由白鹿臺十五里。至仁壽院。由仁壽十里。至香積院。由香積三十里。至長

嶺院。長嶺者彭蠡湖之別嶼也。凡下龍泉至香積。非在山間。然山人野客。窮覽幽遠。皆嘗至焉。水聲野色有足佳者。香積之西二十里。有山南開先寺之場圃。曰大富莊。過大富則遊山之南矣。寶嚴之西一里。至龍池庵。舊名冒峰。由冒峰五里。至庵巖莊。由庵巖莊一里。至禪智院。舊名凈居。其後有綠野亭。由禪智五里。至大中祥符觀。舊曰太一宮。祥符中賜今名。葛洪神仙傳曰。董真人名奉。字君異。閩中候官人。少有道術。交趾太守士變死已三日。奉以一丸藥與服。以水含之。捧其頭搖捎之。食頃開目動手。顏色漸復。半日能起坐。四日能語。遂復常。后居廬山。治人之疾。不取貲幣。使愈者人植杏五株。數年郁茂成林。奉乃作倉廩。宣言人。貿杏者不須來報。但一器杏償一器稻。人有欺者。猛獸輒逐之。所積稻復以施人。後上升號碧虛上監。是觀即杏林之故地也。唐升元六年。徐知證作真人廟記。及有保大十二年記。今存焉。氣象蕭然。過者敬而不敢褻。沼泉游魚尤為蕃狎。或曰。真人杏林在山。張景詩云。桃花謾說武陵源。誤殺劉郎不得仙。爭似蓮花峰下客。栽成紅杏上青天。今蓮花峰在觀后。觀之北五里。有龍泉庵。初遠法師至於廬山。愛此間曠。欲結庵焉。地無流泉。師以杖刺地。應時泉涌浸為溪流。

【現代漢語翻譯】 現代漢語譯本： 嶺院，指的是長嶺，是彭蠡湖中的一個島嶼。從下龍泉到香積寺，並非都在山間。然而，山中的隱士和鄉野的遊客，爲了窮盡遊覽那些幽深偏遠的地方，都曾經到過那裡。水聲和山野景色有很多值得欣賞的地方。從香積寺向西二十里，是山南開先寺的田地，叫做大富莊。過了大富莊，就進入了遊山的南面。從寶嚴寺向西一里，就到了龍池庵，舊名叫冒峰。從冒峰走五里，就到了庵巖莊。從庵巖莊走一里，就到了禪智院，舊名叫凈居。禪智院後面有綠野亭。從禪智院走五里，就到了大中祥符觀，舊名叫太一宮。祥符年間賜予了現在的名字。《葛洪神仙傳》中記載：董真人，名叫董奉（Dong Feng），字君異，是閩中候官人。他年輕時就精通道術。交趾太守士燮（Shi Xie）死了三天後，董奉用一丸藥給他服用，又用水含在口中，捧著他的頭搖動。過了一會兒，士燮睜開了眼睛，手也動了起來，臉色也漸漸恢復了。半天后就能坐起來，四天後就能說話，於是恢復了正常。後來他居住在廬山，給人治病，不收取財物。被他治好病的人，每人種五棵杏樹。幾年后，杏樹長得非常茂盛，成了一片樹林。董奉於是建造了糧倉，並宣告人們：來換杏子的人不用來稟告，只要用一器杏子換一器稻穀。如果有人欺騙，就會有猛獸追趕他。他積攢的稻穀又用來施捨給人們。後來他昇天成仙，號為碧虛上監。這個道觀就是當年杏林所在的地方。唐升元六年，徐知證寫了《真人廟記》，還有保大十二年的記文，現在還存在。景象蕭條而肅穆，路過的人都敬畏而不敢褻瀆。池塘里的游魚尤其多，而且不怕人。有人說，董真人的杏林就在山裡。張景的詩說：『桃花謾說武陵源，誤殺劉郎不得仙。爭似蓮花峰下客，栽成紅杏上青天。』現在的蓮花峰就在道觀的後面。從道觀向北五里，有龍泉庵。當初遠法師來到廬山，喜愛這裡的空曠，想要在這裡結廬修行。但這裡沒有泉水。法師用手杖刺地，立刻涌出泉水，匯聚成溪流。 問：嶺院是什麼？ 答：長嶺者彭蠡湖之別嶼也。（長嶺是彭蠡湖中的一個島嶼） 問：從下龍泉到香積寺都在山間嗎？ 答：非在山間。（並非都在山間） 問：大富莊是什麼？ 答：山南開先寺之場圃。（山南開先寺的田地） 問：龍池庵的舊名是什麼？ 答：舊名冒峰。（舊名叫冒峰） 問：禪智院的舊名是什麼？ 答：舊名凈居。（舊名叫凈居） 問：大中祥符觀的舊名是什麼？ 答：舊曰太一宮。（舊名叫太一宮） 問：董奉是誰？ 答：董真人名奉。字君異。閩中候官人。少有道術。（董真人，名叫董奉，字君異，是閩中候官人。他年輕時就精通道術） 問：董奉做了什麼？ 答：交趾太守士變死已三日。奉以一丸藥與服。以水含之。捧其頭搖捎之。食頃開目動手。顏色漸復。半日能起坐。四日能語。遂復常。后居廬山。治人之疾。不取貲幣。使愈者人植杏五株。數年郁茂成林。奉乃作倉廩。宣言人。貿杏者不須來報。但一器杏償一器稻。人有欺者。猛獸輒逐之。所積稻復以施人。後上升號碧虛上監。（交趾太守士燮死了三天後，董奉用一丸藥給他服用，又用水含在口中，捧著他的頭搖動。過了一會兒，士燮睜開了眼睛，手也動了起來，臉色也漸漸恢復了。半天后就能坐起來，四天後就能說話，於是恢復了正常。後來他居住在廬山，給人治病，不收取財物。被他治好病的人，每人種五棵杏樹。幾年后，杏樹長得非常茂盛，成了一片樹林。董奉於是建造了糧倉，並宣告人們：來換杏子的人不用來稟告，只要用一器杏子換一器稻穀。如果有人欺騙，就會有猛獸追趕他。他積攢的稻穀又用來施捨給人們。後來他昇天成仙，號為碧虛上監） 問：杏林是怎麼來的？ 答：使愈者人植杏五株。數年郁茂成林。（被他治好病的人，每人種五棵杏樹。幾年后，杏樹長得非常茂盛，成了一片樹林） 問：張景的詩說了什麼？ 答：桃花謾說武陵源。誤殺劉郎不得仙。爭似蓮花峰下客。栽成紅杏上青天。（『桃花謾說武陵源，誤殺劉郎不得仙。爭似蓮花峰下客，栽成紅杏上青天。』） 問：龍泉庵的泉水是怎麼來的？ 答：初遠法師至於廬山。愛此間曠。欲結庵焉。地無流泉。師以杖刺地。應時泉涌浸為溪流。（當初遠法師來到廬山，喜愛這裡的空曠，想要在這裡結廬修行。但這裡沒有泉水。法師用手杖刺地，立刻涌出泉水，匯聚成溪流）

【English Translation】 English version: Ling Yuan refers to Chang Ling, which is an island in Pengli Lake. From Xia Longquan to Xiangji Temple, not all are located in the mountains. However, hermits and rural travelers, in order to exhaustively explore those secluded and remote places, have all been there. The sound of water and the scenery of the wilderness have many things to appreciate. Twenty li west of Xiangji Temple is the field of Nanshan Kaixian Temple, called Dafu Village. After passing Dafu Village, you enter the southern part of the mountain for sightseeing. One li west of Baoyan Temple is Longchi Nunnery, formerly named Maofeng. Five li from Maofeng is Anyan Village. One li from Anyan Village is Chanzhi Courtyard, formerly named Jingju. Behind Chanzhi Courtyard is Luye Pavilion. Five li from Chanzhi is Dazhong Xiangfu Temple, formerly called Taiyi Palace. It was given its current name during the Xiangfu era. The 'Biographies of Immortals' by Ge Hong records: True Man Dong, named Dong Feng (Dong Feng), courtesy name Junyi, was a native of Houguan in Minzhong. He was proficient in Taoist arts from a young age. After Shi Xie (Shi Xie), the governor of Jiaozhi, had been dead for three days, Dong Feng gave him a pill to take, held water in his mouth, and shook his head. After a while, Shi Xie opened his eyes, moved his hands, and his complexion gradually recovered. After half a day, he could sit up, and after four days, he could speak, and then he returned to normal. Later, he lived in Mount Lu, treating people's illnesses without taking money or goods. Those who were cured by him each planted five apricot trees. After a few years, the apricot trees grew very lushly, forming a forest. Dong Feng then built granaries and announced to the people: those who come to exchange apricots do not need to report, just exchange one container of apricots for one container of rice. If anyone cheated, fierce beasts would chase them. The rice he accumulated was then used to give to the people. Later, he ascended to become an immortal, known as the Supervisor of Azure Emptiness. This temple is the former site of the Apricot Forest. In the sixth year of Shengyuan in the Tang Dynasty, Xu Zhizheng wrote the 'Record of the Temple of the True Man', and there is also a record from the twelfth year of Baoda, which still exists today. The scene is desolate and solemn, and those who pass by are in awe and dare not desecrate it. The fish in the pond are especially numerous and unafraid of people. Some say that True Man Dong's Apricot Forest is in the mountains. Zhang Jing's poem says: 'Peach blossoms vainly speak of Wulingyuan, mistakenly killing Liu Lang and not becoming an immortal. How can it compare to the guest under Lotus Peak, planting red apricots reaching the blue sky.' The current Lotus Peak is behind the temple. Five li north of the temple is Longquan Nunnery. Initially, Dharma Master Yuan came to Mount Lu, loved the openness of this place, and wanted to build a hermitage here. But there was no spring water here. The master struck the ground with his staff, and immediately spring water gushed out, converging into a stream. Q: What is Ling Yuan? A: Chang Ling is a separate island in Pengli Lake. (Chang Ling is an island in Pengli Lake) Q: Are Xia Longquan and Xiangji Temple all in the mountains? A: Not all are in the mountains. (Not all are in the mountains) Q: What is Dafu Village? A: The field of Nanshan Kaixian Temple. (The field of Nanshan Kaixian Temple) Q: What was the old name of Longchi Nunnery? A: The old name was Maofeng. (The old name was Maofeng) Q: What was the old name of Chanzhi Courtyard? A: The old name was Jingju. (The old name was Jingju) Q: What was the old name of Dazhong Xiangfu Temple? A: The old name was Taiyi Palace. (The old name was Taiyi Palace) Q: Who is Dong Feng? A: True Man Dong, named Dong Feng (Dong Feng), courtesy name Junyi, was a native of Houguan in Minzhong. He was proficient in Taoist arts from a young age. (True Man Dong, named Dong Feng, courtesy name Junyi, was a native of Houguan in Minzhong. He was proficient in Taoist arts from a young age) Q: What did Dong Feng do? A: After Shi Xie (Shi Xie), the governor of Jiaozhi, had been dead for three days, Dong Feng gave him a pill to take, held water in his mouth, and shook his head. After a while, Shi Xie opened his eyes, moved his hands, and his complexion gradually recovered. After half a day, he could sit up, and after four days, he could speak, and then he returned to normal. Later, he lived in Mount Lu, treating people's illnesses without taking money or goods. Those who were cured by him each planted five apricot trees. After a few years, the apricot trees grew very lushly, forming a forest. Dong Feng then built granaries and announced to the people: those who come to exchange apricots do not need to report, just exchange one container of apricots for one container of rice. If anyone cheated, fierce beasts would chase them. The rice he accumulated was then used to give to the people. Later, he ascended to become an immortal, known as the Supervisor of Azure Emptiness. (After Shi Xie, the governor of Jiaozhi, had been dead for three days, Dong Feng gave him a pill to take, held water in his mouth, and shook his head. After a while, Shi Xie opened his eyes, moved his hands, and his complexion gradually recovered. After half a day, he could sit up, and after four days, he could speak, and then he returned to normal. Later, he lived in Mount Lu, treating people's illnesses without taking money or goods. Those who were cured by him each planted five apricot trees. After a few years, the apricot trees grew very lushly, forming a forest. Dong Feng then built granaries and announced to the people: those who come to exchange apricots do not need to report, just exchange one container of apricots for one container of rice. If anyone cheated, fierce beasts would chase them. The rice he accumulated was then used to give to the people. Later, he ascended to become an immortal, known as the Supervisor of Azure Emptiness) Q: How did the Apricot Forest come about? A: Those who were cured by him each planted five apricot trees. After a few years, the apricot trees grew very lushly, forming a forest. (Those who were cured by him each planted five apricot trees. After a few years, the apricot trees grew very lushly, forming a forest) Q: What did Zhang Jing's poem say? A: 'Peach blossoms vainly speak of Wulingyuan, mistakenly killing Liu Lang and not becoming an immortal. How can it compare to the guest under Lotus Peak, planting red apricots reaching the blue sky.' ('Peach blossoms vainly speak of Wulingyuan, mistakenly killing Liu Lang and not becoming an immortal. How can it compare to the guest under Lotus Peak, planting red apricots reaching the blue sky.') Q: How did the spring water of Longquan Nunnery come about? A: Initially, Dharma Master Yuan came to Mount Lu, loved the openness of this place, and wanted to build a hermitage here. But there was no spring water here. The master struck the ground with his staff, and immediately spring water gushed out, converging into a stream. (Initially, Dharma Master Yuan came to Mount Lu, loved the openness of this place, and wanted to build a hermitage here. But there was no spring water here. The master struck the ground with his staff, and immediately spring water gushed out, converging into a stream)

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既而尋陽歲旱。遠師誦龍王經。于池上。俄有龍起而上天。雨乃大足。故號龍泉。龍泉之南十里。有妙智院。舊名行春亭。由妙智五里。至蛇岡。高僧傳云。安世高安息國王之太子。讓國於季父而出家。漢魏間行達郜亭湖時湖神能分風上下。舟人敬憚。因與同旅三十餘。舡奉牲請福神。忽降祝日。吾昔外國。與子俱出家學道。而性多真恚。故墮神報。今見同學。悲欣不可勝言。世高請神出形。神乃出大蟒頭。不知尾之長。知世高向之胡語讚唄數番。蟒悲淚如雨。須臾還隱。廟有絹千匹並雜寶物。世高為持去。豫章造東寺焉。後人于山西澤中。見一死蟒。頭尾數里。今尋陽郡蛇村是也。故名其高曰蛇岡。蛇岡之下五里。至太平觀。太一觀之西南二里。又有國泰庵。其西上有蓮花峰。十里峰頂有蓮花庵。由國泰五里。至報恩庵。由報恩一里。至雲際庵。由雲際二里。至永清庵。亦名下蓮花庵。永清之澗北有牛道人隱居。由永清之西一里。至云溪庵。亦名蓮花洞。自太一觀至云溪。凡佛老之居八。同在蓮花峰下。由云溪二里。亦至太平觀。唐號九天使者。真君廟。南唐升元元年。賜名通玄府。本朝興國二年。賜今名。錄異記云。唐開元十九年八月二十一日。玄宗夢。神仙羽衛千乘萬騎集於空中。有一人朱衣金冠乘車。而下謁

【現代漢語翻譯】 現代漢語譯本：不久之後，尋陽發生了旱災。遠師在池塘邊誦讀《龍王經》。不久，就有一條龍從池中升起飛上天空，隨即下起了大雨，旱情得以緩解。因此，這個地方被稱為龍泉。龍泉以南十里處，有妙智院，原名行春亭。從妙智院往南五里，就到了蛇岡。《高僧傳》記載，安世高（An Shi Gao，安息國國王的太子）將王位讓給他的叔父后出家。在漢魏年間，他來到郜亭湖時，湖神能夠控制風向。船伕們非常敬畏他。於是，安世高與同行的三十多人，用船載著祭品來祈求湖神賜福。忽然，湖神降臨並說道：『我過去在外國，曾與你一同出家修道，但因為我生性容易發怒，所以墮落為神。今天見到過去的同學，悲喜交加。』安世高請求神顯出原形。神於是現出一個巨大的蟒蛇頭，不知道它的尾巴有多長。安世高用胡語讚頌了幾遍，蟒蛇悲傷地流下了眼淚，隨即隱去。廟裡有絲綢千匹以及各種寶物。安世高將這些東西帶走，在豫章建造了東寺。後來，人們在山西的沼澤中，發現了一條死蟒，頭尾相距數里，現在尋陽郡的蛇村就是這裡。因此，這座山岡被命名為蛇岡。蛇岡之下五里，是太平觀。太一觀的西南兩里處，又有國泰庵。國泰庵的西邊有蓮花峰，距離峰頂十里處有蓮花庵。從國泰庵往南五里，是報恩庵。從報恩庵往南一里，是雲際庵。從雲際庵往南兩里，是永清庵，也叫下蓮花庵。永清澗的北邊有牛道人隱居。從永清庵往西一里，是云溪庵，也叫蓮花洞。從太一觀到云溪庵，共有八處佛道之居，都在蓮花峰下。從云溪庵往東兩里，又回到了太平觀。唐朝時這裡叫做九天使者真君廟。南唐升元元年，賜名為通玄府。本朝興國二年，賜為現在的名字。據《錄異記》記載，唐開元十九年八月二十一日，玄宗皇帝夢見神仙的儀仗隊有數千輛車馬聚集在空中。其中有一個人穿著紅色的衣服，戴著金色的帽子，乘車下來拜見他。

【English Translation】 English version: Soon after, Xunyang experienced a severe drought. Master Yuan recited the Dragon King Sutra by the pond. Shortly thereafter, a dragon rose from the pond and ascended into the sky, followed by abundant rainfall, alleviating the drought. Hence, the place was named Dragon Spring. Ten li south of Dragon Spring is Miaozhi Monastery, formerly known as Xingchun Pavilion. Five li south of Miaozhi is Snake Ridge. The 'Biographies of Eminent Monks' records that An Shigao (An Shi Gao, Crown Prince of the Kingdom of Anxi) abdicated the throne to his uncle and became a monk. During the Han-Wei period, when he arrived at Gaoting Lake, the lake deity could control the wind direction. The boatmen greatly revered him. Therefore, An Shigao and over thirty companions offered sacrifices on a boat to pray for blessings from the lake deity. Suddenly, the deity descended and said, 'In a past life in a foreign land, I was a fellow monk with you, but because I was prone to anger, I fell into the realm of a deity. Today, seeing my former classmate, I am filled with mixed emotions of sorrow and joy.' An Shigao requested the deity to reveal its original form. The deity then manifested a huge python's head, the length of its tail unknown. An Shigao chanted praises in the Hu language several times, and the python shed tears like rain, then disappeared. The temple contained a thousand bolts of silk and various treasures. An Shigao took these items and built the East Temple in Yuzhang. Later, people found a dead python in a swamp in Shanxi, its head and tail several li apart, which is now Snake Village in Xunyang Prefecture. Therefore, the ridge was named Snake Ridge. Five li below Snake Ridge is Taiping Temple. Two li southwest of Taiyi Temple is Guotai Nunnery. West of Guotai Nunnery is Lotus Peak, and ten li to the peak is Lotus Nunnery. Five li south of Guotai Nunnery is Bao'en Nunnery. One li south of Bao'en Nunnery is Yunji Nunnery. Two li south of Yunji Nunnery is Yongqing Nunnery, also known as Lower Lotus Nunnery. North of Yongqing Stream, the Taoist Niu resides in seclusion. One li west of Yongqing Nunnery is Yunxi Nunnery, also known as Lotus Cave. From Taiyi Temple to Yunxi Nunnery, there are eight Buddhist and Taoist residences, all located at the foot of Lotus Peak. Two li east of Yunxi Nunnery, one returns to Taiping Temple. During the Tang Dynasty, it was called the Temple of the Nine Angel Messengers True Lord. In the first year of Shengyuan during the Southern Tang Dynasty, it was renamed Tongxuan Prefecture. In the second year of Xingguo during the current dynasty, it was given its current name. According to 'Records of Strange Things', on the twenty-first day of the eighth month of the nineteenth year of Kaiyuan during the Tang Dynasty, Emperor Xuanzong dreamed that a procession of divine immortals with thousands of carriages and horses gathered in the sky. One person, dressed in red robes and wearing a golden crown, descended from a carriage to pay homage.

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帝曰。我九天採訪巡綽人間。欲于廬山西北置下宮。木石基址素具。但須上力耳。帝即遣中使。詣山西北。有基址。宛然信宿。巨木數千段。自然而至。堂殿廊宇。隨類致木。皆得足用。或云。此木九江王所採。擬作宮殿。沈于湓浦。至是浮出。赭堊丹黃。鑿廟北地得之。彩飾備足。既而建昌渡。有靈官五百餘人。若衣道士服者皆言。詣使者廟。因影象于壁。或曰。明皇始以夢告左右。左右不信。俄有神降於庭。彩雲乘足。儀仗符衛甚偉。明皇命吳道子。走筆寫之。其所立像。即依仿焉始置。廟記李泚撰。泚自稱。蘄州黃梅縣東山衡門之下草茅臣。開元二十年。歲次壬申正月乙巳朔二十五日己巳立。其略曰。敕置廟使內供奉將使者真圖建立祠廟章醮行道設醮使大弘道觀法師張平公使持節江州諸軍事守江州刺史獨孤禎朝散大夫行長史楊楚王行司馬皇父楚玉尋陽縣令魏昌同護修奉焉。又有使者祥驗記。開元二十年壬申三月八日辛亥。宣義郎行彭澤縣尉潘觀撰述。祥驗之事五略曰。江水泛溢。吹𣏾近山。計木才登。水復舊一也。野竹散材。則連岡距谷。丹紛雜色。則穴出崖生二也。謝土之夜。風雲空潛。仙燈遠照三也。渡彭蠡湖謁廟者數百人。舟人所得翊日皆紙錢四也。騎從龍虎。刻削馭人。或土或木。入廟成列。忽有汗出

【現代漢語翻譯】 現代漢語譯本： 帝（指皇帝）說：『我作為九天採訪使，巡視人間，想在廬山西北建造一座宮殿。木材和石料的地基已經準備好了，只缺少人力。』皇帝隨即派遣中使（皇帝的使者），前往廬山西北。那裡果然有地基，使者在那裡住了一晚。數千段巨大的木材，自然而然地運到那裡。建造堂殿和廊宇所需的各種木材，都應有盡有，足夠使用。有人說，這些木材是九江王採伐的，打算用來建造宮殿，後來沉入湓浦（今江西九江）。這時才浮出水面。赭石、白堊、丹砂、黃色顏料，是從廟宇北面的地裡挖出來的，彩繪裝飾的材料也準備充足。不久，在建昌渡口，出現了五百多位靈官，他們都穿著道士的服裝，說要前往使者廟。於是人們將他們的形象畫在墻壁上。有人說，唐明皇最初在夢中將此事告訴左右，但左右不相信。不久，有神降臨在庭院中，乘坐著彩雲，儀仗和護衛非常壯觀。唐明皇命令吳道子（唐代著名畫家）迅速將神的樣子畫下來。後來所立的使者像，就是依照吳道子的畫仿造的。最初設定廟宇的碑記由李泚撰寫。李泚自稱是蘄州黃梅縣東山衡門下的草民。開元二十年，歲次壬申正月乙巳朔二十五日己巳立碑。碑文大略是：奉皇帝敕令設定廟宇，由內供奉將使者真圖建立祠廟，章醮行道，設醮使由大弘道觀法師張平公擔任，使持節江州諸軍事守江州刺史獨孤禎、朝散大夫行長史楊楚王、行司馬皇父楚玉、尋陽縣令魏昌共同負責修繕。另外還有使者祥驗記，由宣義郎行彭澤縣尉潘觀在開元二十年壬申三月八日辛亥撰述。祥驗之事大概有五件：江水氾濫，將木材吹到靠近山邊的地方，計算木材剛剛堆放好，江水就恢復原狀，這是第一件。野竹和散落的木材，連線山岡和山谷，丹砂和各種顏料，從洞穴中和山崖上出現，這是第二件。謝土（祭祀土地神）的夜晚，風雲消散，仙燈從遠處照耀，這是第三件。從彭蠡湖（今鄱陽湖）渡湖前往廟宇朝拜的人有數百人，船伕第二天得到的都是紙錢，這是第四件。騎著龍虎，雕刻著馭人，有的是泥土做的，有的是木頭做的，進入廟宇後排列成行，忽然有汗水流出，這是第五件。

【English Translation】 English version: The Emperor said, 'As the envoy of the Nine Heavens, I inspect the human world and intend to build a palace in the northwest of Mount Lu. The foundation of wood and stone is already prepared, only manpower is lacking.' The Emperor then sent a central envoy to the northwest of Mount Lu. There, indeed, was a foundation, and the envoy stayed there overnight. Thousands of large pieces of wood arrived naturally. All kinds of wood needed to build halls and corridors were available in abundance, sufficient for use. Some say that this wood was felled by the King of Jiujiang, intending to use it to build a palace, but it sank into the Pengpu (now Jiujiang, Jiangxi). Now it has floated to the surface. Red ochre, white chalk, cinnabar, and yellow pigments were obtained from the ground north of the temple, and the materials for colored decorations were also sufficiently prepared. Soon after, at Jianchang Ferry, more than five hundred spirit officers appeared, all dressed in Taoist robes, saying they were going to the Envoy's Temple. So people painted their images on the walls. Some say that Emperor Ming of Tang initially told his attendants about this in a dream, but they did not believe it. Soon, a deity descended into the courtyard, riding on colorful clouds, with magnificent ceremonial guards and escorts. Emperor Ming ordered Wu Daozi (a famous painter of the Tang Dynasty) to quickly paint the deity's appearance. The statue of the envoy that was later erected was modeled after Wu Daozi's painting. The initial inscription for the temple was written by Li Ci. Li Ci called himself a commoner from the thatched cottage below Hengmen Mountain in Huangmei County, Qizhou. The stele was erected on the 25th day of the first month of the Ren Shen year of the Kaiyuan era, corresponding to the Ji Si day. The inscription roughly states: By imperial decree, the temple is established, with the true image of the envoy brought by the inner court attendant to build the ancestral temple, performing rituals and ceremonies. Zhang Pinggong, the Dharma Master of the Dahong Taoist Temple, is appointed as the envoy for setting up the altar. Dugu Zhen, the Military Governor of Jiangzhou and Prefect of Jiangzhou, Yang Chu Wang, the Chief Secretary, Huangfu Chuyu, the Registrar, and Wei Chang, the Magistrate of Xunyang County, are jointly responsible for the repairs. There is also a record of auspicious signs of the envoy, written by Pan Guan, the Vice Magistrate of Pengze County, on the eighth day of the third month of the Ren Shen year of the Kaiyuan era. The auspicious signs are roughly five: The Jiang River flooded, blowing the wood close to the mountains. Calculating that the wood had just been piled up, the river returned to its original state, this is the first. Wild bamboo and scattered wood connect the hills and valleys, cinnabar and various pigments emerge from caves and cliffs, this is the second. On the night of the earth thanksgiving ceremony, the wind and clouds disappeared, and fairy lights shone from afar, this is the third. Hundreds of people crossed Lake Pengli (now Poyang Lake) to worship at the temple, and the boatmen received paper money the next day, this is the fourth. Riding dragons and tigers, carving charioteers, some made of earth, some made of wood, entering the temple and lining up, suddenly there was sweat flowing out, this is the fifth.

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其面者五色。其碑歲久訛鎪。治平三年重立。復有張靈官記。靈官名懷。武蔡之稗將。嘗有陰功及物。帝命為豐官。廟壁之像五百人。張其一人焉。事詳本記。癸酉歲開寶六年上元日。御史丈夫俆鉉撰。右內史舍人集。賢學士俆鍇書。辭多不載。觀門之左有劉越石。至道中。郡守考功員外郎孫邁。始立碣置祠焉。昔匡俗廬于山。有少年屢詣之。自通曰。姓劉名越。家在前山之左。邀俗過之旦日。至山下有石。高二尺許。即予居。可叩之。俗后如約而往至山下。四顧無居室。果惟一石。乃叩之。石為之開。因遇神仙。洞府之事。慧遠記云。俗受道于仙人者。蓋謂此也。觀旁有仙鄉亭。下視樓觀。儼若洞府。游者皆登焉。太平觀之西南五里。有清泰庵。由清泰一里。至廣澤院。舊名龍潭。三龍潭在院之東南之山上五里。若歲旱。群縣必禱焉。由廣澤下山。至太平興國寺七里。寺前之水曰清溪。溪上上有清溪亭。寺晉武帝太元九年置。舊名東林。唐會昌三年廢。大中三年復。皇朝興國二年。賜今名。法師諱慧遠。俗姓賈。雁門樓煩人。師道安於恒山。為安高弟。始住荊州上明寺。后欲之羅浮。道由廬山。居龍泉精舍。去東林十五里而遠。既而學侶寢眾。同時惠永禪師已居香谷山。請結鄰好。刺史桓伊亦所欽仰。乃置寺焉。事

具寺碑。開元十九年七月十五日。前陳州刺史李邕撰並書。會昌三年。僧云皋始刻石焉。時裴休為江南西道觀察使。張又新為江州刺史。實助成之。裴題其篇末云。覽北海詞翰想見風采。張亦作記于碑陰。大中十年四月十三日。沙門玄觀請河東裴光遠篆額。光遠國子監太學博士。初遠師欲徙香谷也。山神告夢曰。此處幽靜。足以棲神。忽於後夜。雷雨震擊。明旦視之。惟素沙匝地。兼有楩柵。文梓良木既作殿。故名神運。牛僧孺大和四年。自武昌還。朝過之。為書其榜神蓮□□四字。又有木數尺。南唐元宗題曰神運水。今並存焉。會昌中。寺與林木。並系戶部毀賣。大中興復。刺史崔黯為捐私錢。以偈施者。搢紳從者數百人。姓名爵里。今刊于名仍藏。當時之疏亦崔之詞也。崔又作復寺碑。左散騎常侍柳公權書。流泉臣寺下入虎溪。昔遠師送客過此。虎輒號鳴。故名焉。時陶元亮居栗里山南。陸修靜亦有道之士。遠師嘗送此二人。與語道合。不覺過之。因相與大笑。今世傳三笑圖。蓋起於此。神蓮殿之後。有白蓮池。昔謝靈運恃才傲物。少所推重。一見遠公。肅然心服。乃即寺翻涅槃經。因鑿池為臺。植白蓮池中。名其臺曰翻經臺。今白蓮亭即其故地。遠公與慧永。慧持。曇順。曇恒。竺道生。慧睿。道敬。道昺。曇

【現代漢語翻譯】 現代漢語譯本 具寺碑。開元十九年七月十五日。前陳州刺史李邕撰寫並書寫。會昌三年，僧人云皋開始刻石。當時裴休擔任江南西道觀察使，張又新擔任江州刺史，都實際幫助促成了此事。裴休在篇末題寫道：『閱讀北海李邕的詞翰，彷彿能親眼見到他的風采。』張又新也在碑陰作記。大中十年四月十三日，沙門玄觀請河東裴光遠篆額。裴光遠是國子監太學博士。當初遠師想要遷移香谷，山神在夢中告訴他說：『此處幽靜，足以讓神靈棲息。』忽然在後半夜，雷雨震擊，第二天早上看，只見白色的沙子覆蓋地面，還有楩樹和柵欄，以及文梓等良木，已經建成了殿宇，所以命名為神運。牛僧孺在大和四年，從武昌返回朝廷，路過此地，為寺廟題寫了『神蓮□□』四個字。還有一塊幾尺長的木頭，南唐元宗題寫為『神運水』，現在都還存在。會昌年間，寺廟和林木，都被戶部毀壞並賣掉。大中年間得以興復，刺史崔黯捐出自己的錢財，以偈語施捨，跟隨的官員士紳有數百人，他們的姓名爵位和籍貫，現在都刻在石碑上仍然儲存。當時的奏疏也是崔黯的文詞。崔黯又作《復寺碑》，由左散騎常侍柳公權書寫。寺下的流水流入虎溪。過去遠師送客人到這裡，老虎就會吼叫，所以叫做虎溪。當時陶淵明居住在栗里山南，陸修靜也是有道之士。遠師曾經送這二人，與他們談論佛法，非常投合，不知不覺就走過了虎溪，因此互相大笑。現在世間流傳的《三笑圖》，大概就是由此而來。神蓮殿的後面，有白蓮池。過去謝靈運恃才傲物，很少推崇別人，但一見到遠公，就肅然起敬，心悅誠服。於是就在寺廟裡翻譯《涅槃經》，因此開鑿池塘作為高臺，在池中種植白蓮，命名高臺為翻經臺。現在的白蓮亭就是原來的地方。遠公與慧永、慧持、曇順、曇恒、竺道生、慧睿、道敬、道昺、曇

【English Translation】 English version The Stele of Ju Temple. Inscribed on the 15th day of the 7th month of the 19th year of the Kaiyuan era (July 15, 731 AD). Written and calligraphed by Li Yong (former Prefect of Chenzhou). In the 3rd year of the Huichang era (843 AD), the monk Yun Gao began to carve the stele. At that time, Pei Xiu served as the Observation Commissioner of Jiangnan West Circuit, and Zhang Youxin served as the Prefect of Jiangzhou, both of whom substantially helped in its completion. Pei Xiu inscribed at the end of the text: 'Reading the calligraphy of Li Yong of Beihai, one can imagine his elegant demeanor.' Zhang Youxin also wrote a record on the back of the stele. On the 13th day of the 4th month of the 10th year of the Dazhong era (May 11, 856 AD), the Shramana Xuan Guan requested Pei Guangyuan of Hedong to write the inscription in seal script. Pei Guangyuan was a Doctor of the Imperial Academy. Initially, Master Yuan wanted to move Xianggu, but the mountain god told him in a dream: 'This place is secluded and sufficient for spirits to dwell.' Suddenly, in the latter half of the night, there was thunder and rain. The next morning, it was seen that only white sand covered the ground, along with Torreya grandis fences and fine timber such as Catalpa speciosa, which had already been used to build the hall, hence the name 'Divinely Transported' (Shenyun). In the 4th year of the Dazhong era (830 AD), Niu Sengru returned from Wuchang and passed by, writing the four characters 'Divine Lotus □□' for the temple. There was also a piece of wood several feet long, which Emperor Yuanzong of the Southern Tang inscribed as 'Divine Transported Water,' which still exists today. During the Huichang era (841-846 AD), the temple and its forests were destroyed and sold by the Ministry of Revenue. During the Dazhong era (847-860 AD), it was restored. Prefect Cui An donated his private money, offering it with a gatha. Hundreds of officials and gentry followed, and their names, ranks, and origins are now inscribed on the stele and still preserved. The memorial at that time was also written by Cui An. Cui An also wrote the 'Stele of the Restored Temple,' which was calligraphed by Liu Gongquan, the Left Attendant of the Palace. The stream flows from the temple into Tiger Creek (Huxi). In the past, when Master Yuan saw guests off here, tigers would roar, hence the name. At that time, Tao Yuanming (Tao Qian) lived south of Mount Luli, and Lu Xiujing was also a man of Tao. Master Yuan once saw these two off, and they discussed the Dharma, finding great harmony, and unknowingly passed Tiger Creek, and thus laughed together. The 'Picture of Three Laughs' (Sanxiao Tu) that is now passed down in the world probably originated from this. Behind the Divine Lotus Hall, there is a White Lotus Pond. In the past, Xie Lingyun, relying on his talent and arrogance, rarely respected others, but upon seeing Master Yuan, he became respectful and convinced. Therefore, he translated the Nirvana Sutra (Nirvana Jing) in the temple, and thus dug a pond as a platform, planting white lotuses in the pond, naming the platform the Sutra Translation Platform (Fan Jing Tai). The current White Lotus Pavilion (Bai Lian Ting) is its former site. Master Yuan, along with Huiyong, Huichi, Tanshuan, Tanheng, Zhu Daosheng, Huirui, Daojing, Daobing, Tan

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詵。白衣。張野。宗炳。劉遺民。張詮。周續之。雷次宗。梵僧佛馱耶舍。十八人者。同修凈土之法。因號白蓮社。十八賢有傳附篇末。池上昔有文殊瑞像閣。今像亡閣廢。有文殊殿瑞像者。晉陶侃初為廣州刺史。海濱漁人□見夜有光艷。遂網之。得金文殊菩薩之像。旁有志云。昔阿育王所鑄。后商人于東海亦獲圓光。持以就像。若彌縫焉。侃以送武昌寒溪寺。主者僧珍常往復口。夢寺火。而像屋獨有神物圍繞。珍馳還寺。果已焚。惟像屋並存。侃移督江州。以像神靈。使人迎以自隨。復為風濤所溺。時荊楚為之謠曰。陶惟劍雄。像以神標。云翔泥宿。邈何遙遙。可以誠致。難以力招。至遠公創寺。乃禱於水上。其像復出。始迎置神運殿。后造重閣。以奉香火。故李邕寺記云。育王贖罪。文殊降形。蹈海不沈。驅于陶侃。迫火不熱。夢于僧珍。蓋謂此也。至會昌毀寺。二僧負像。藏之錦繡谷之峰頂。其後寺復。訪之藏處不獲。二僧相疑或匿之。俄見圓光瑞色現於空里。故至今遊人至峰頂。佛手巖天池有見光相者。寺有晉輦。備虬龍之飾。舊號亙帝輦。故貫休詩云。亙玄舊輦殘云濕。耶舍孤墳落照遲。今人題誅謂安帝輦。按晉大亨二年。亙玄篡位廢帝。為平固王。遷於尋陽。及義師之起。玄□奔尋陽。旌旗輿服猶備帝者

【現代漢語翻譯】 詵（僧人名）。白衣（指在家修行的居士）。張野。宗炳。劉遺民。張詮。周續之。雷次宗。梵僧佛馱耶舍（來自印度的僧人）。這十八個人，一同修習凈土法門，因此被稱為白蓮社。關於這十八位賢士的傳記附在篇末。池上過去有一座文殊瑞像閣，現在佛像已經遺失，閣樓也已廢棄。現在文殊殿里有一尊瑞像，是晉朝的陶侃最初擔任廣州刺史時，海邊的漁民看到夜裡有光芒閃耀，於是用漁網打撈，得到了一尊金色的文殊菩薩像。旁邊有銘文記載說，這是過去阿育王所鑄造的。後來，有商人從東海也得到一個圓光，拿來安在佛像上，好像是專門為此而製作的。陶侃將佛像送到武昌的寒溪寺。寺里的住持僧珍經常往復誦經，夢見寺廟失火，只有佛像所在的屋子有神物圍繞。僧珍趕回寺廟，果然寺廟已經被燒燬，只有佛像的屋子完好無損。陶侃調任江州都督，因為佛像的神靈顯赫，派人迎請佛像跟隨自己。途中又被風浪所淹沒。當時荊楚一帶流傳著這樣的歌謠：『陶侃以劍術稱雄，佛像以神靈著稱。佛像時而像雲彩一樣飛翔，時而像泥土一樣沉寂，高遠莫測啊。可以用誠心感應，難以用武力招來。』直到慧遠大師建立寺廟，才在水邊祈禱，佛像才重新出現，於是迎請到神運殿供奉。後來建造重閣，用來供奉香火。所以李邕的寺記中說：『阿育王爲了贖罪，文殊菩薩降下法相，在海中不會沉沒，被陶侃驅使。在火中不會被燒熱，在僧珍的夢中顯現。』說的就是這件事。到了會昌年間，寺廟被毀，兩位僧人揹著佛像，藏在錦繡谷的山頂。後來寺廟重建，尋找佛像的藏處卻沒有找到。兩位僧人互相懷疑對方私藏了佛像。不久，人們看到圓光和祥瑞的光芒出現在空中。所以直到現在，遊客來到山頂的佛手巖天池，還有人能看到光相。寺廟裡有一輛晉朝的輦車，裝飾著虬龍，以前被稱為亙帝輦。所以貫休的詩中寫道：『亙玄舊輦殘云濕，耶舍孤墳落照遲。』現在的人題寫為安帝輦。根據記載，晉朝大亨二年，亙玄篡位，廢黜晉安帝，改封為平固王，遷往尋陽。等到義軍起兵時，亙玄逃奔尋陽，旌旗和輿服還具備帝王的規格。

【English Translation】 Shi (a monk's name). Baiyi (referring to a lay Buddhist practitioner). Zhang Ye. Zong Bing. Liu Yimin. Zhang Quan. Zhou Xuzhi. Lei Cizong. The Indian monk Buddhayasha (a monk from India). These eighteen people practiced the Pure Land Dharma together, and were therefore called the White Lotus Society. Biographies of these eighteen worthies are attached at the end of the chapter. There used to be a Manjushri Auspicious Image Pavilion on the pond, but now the Buddha image has been lost and the pavilion has been abandoned. Now in the Manjushri Hall there is an auspicious image, which was obtained by Tao Kan of the Jin Dynasty when he first served as the Governor of Guangzhou. Fishermen on the coast saw a radiant light at night, so they fished it up with a net and obtained a golden statue of Manjushri Bodhisattva. There was an inscription beside it saying that it was cast by King Ashoka in the past. Later, a merchant also obtained a halo from the East Sea and placed it on the Buddha image, as if it was made specifically for it. Tao Kan sent the Buddha image to Hanxi Temple in Wuchang. The abbot of the temple, Sengzhen, often chanted scriptures back and forth, and dreamed that the temple was on fire, but only the house where the Buddha image was located was surrounded by divine objects. Sengzhen rushed back to the temple, and indeed the temple had been burned down, but only the house of the Buddha image remained intact. Tao Kan was transferred to be the Governor of Jiangzhou, and because of the Buddha image's divine power, he sent people to welcome the Buddha image to follow him. On the way, it was submerged by wind and waves. At that time, a ballad circulated in Jingchu: 'Tao Kan is known for his swordsmanship, and the Buddha image is known for its divine power. The Buddha image sometimes flies like clouds, and sometimes sinks like mud, how distant and unpredictable. It can be moved by sincerity, but difficult to summon by force.' It was not until Master Huiyuan built the temple that he prayed by the water, and the Buddha image reappeared, so it was welcomed to the Shenyun Hall for worship. Later, a double-layered pavilion was built to offer incense. Therefore, Li Yong's temple record says: 'King Ashoka atoned for his sins, and Manjushri Bodhisattva descended his Dharma form, not sinking in the sea, driven by Tao Kan. Not being burned in the fire, appearing in Sengzhen's dream.' This is what it refers to. During the Huichang era, the temple was destroyed, and two monks carried the Buddha image on their backs and hid it on the top of Jinxiu Valley. Later, the temple was rebuilt, but the hiding place of the Buddha image could not be found. The two monks suspected each other of hiding the Buddha image privately. Soon, people saw a halo and auspicious light appearing in the sky. Therefore, even now, when tourists come to the Foshou Rock Tianchi on the top of the mountain, some people can still see the light phase. There is a Jin Dynasty imperial carriage in the temple, decorated with dragons, formerly known as the Geng Emperor's Carriage. Therefore, Guanxiu's poem says: 'Geng Xuan's old carriage is wet with remnant clouds, and Yashas's lonely grave is late in the setting sun.' Now people inscribe it as Emperor An's Carriage. According to records, in the second year of Daheng in the Jin Dynasty, Geng Xuan usurped the throne, deposed Emperor An of Jin, changed his title to Prince Pinggu, and moved him to Xunyang. When the righteous army rose up, Geng Xuan fled to Xunyang, and his flags and ceremonial robes still had the specifications of an emperor.

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之義。於是迫平□西上奔竄之際。因留輦東林。舊稱亙輦蓋有由也。亙安音相近。後人不察而改之耳。經藏院在寺東廡。經之跋尾有曰。貞元十三年寫者。經藏碑。元和七年歲次壬辰九月兩辰朔十五日庚午。朝請郎試太常寺協律郎李肇撰。略曰。元和四年。雲門僧靈徹。流竄而歸棲泊此山。將去言于江南西道觀察使武陽公韋公丹。韋之夫人蘭陵簫氏卒。嘗有服珥之資。買田荊州。收其租入。以奉檀施。至是取之。益以己俸。即洪州抄騰而致之。仍建堂殿。又命浮槎。寺僧義䑣以主秘藏。會昌之厄。僧道深竊藏之石室。后寺復。而經出然亡失者過半。僧正言稍補之。大中十二年。武陽之子宙復世廉察。因施錢再作堂宇。仍志其事。故有韋丹韋宙寫真。咸通八年。刺史苗紳有二韋寫真贊。紳宙之外孫也。又有一人物色題曰。紀王寺僧曰。其旁舊有具銜。江州刺史德化王楊澈也。文字剝落不□者因粉飾而漫滅之。今寺有下平林口田。皆其□施。故寺僧寫真列於二韋之間。以示追奉。案唐史。澈天嘗封紀王。天祐十五年。徐知訓在楊州。為朱瑾所殺。保大年。追封紀王。則其事蹟無接於二林者。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。明年作草堂于香爐峰北遺愛寺

【現代漢語翻譯】 現代漢語譯本： 其中的含義。當迫平向西逃竄的時候，因此留在輦東林。舊時稱為亙輦是有原因的。亙和安的讀音相近，後人不瞭解而改動了。經藏院在寺廟東邊的廂房。經書的跋尾有寫道：『貞元十三年抄寫』。經藏碑上寫著：『元和七年，歲次壬辰九月兩辰朔十五日庚午，朝請郎試太常寺協律郎李肇撰寫。』大概是說：『元和四年，雲門僧人靈徹，流落逃竄后回到此山棲身。將要離開時告訴江南西道觀察使武陽公韋丹。韋丹的夫人蘭陵蕭氏去世。曾經有陪葬的財物，用來在荊州買田地，收取租金，用來供奉佈施。到這時取出這些錢，加上自己的俸祿，從洪州抄寫經書運到這裡，並建造殿堂。又命令浮槎寺的僧人義䑣主管秘藏。會昌年間發生滅佛事件，僧人道深偷偷地將經書藏在石室中。後來寺廟恢復，但經書遺失過半。僧人正言稍微補全了一些。大中十二年，武陽公的兒子韋宙再次擔任廉察使，於是捐錢再次建造殿宇，並記錄這件事。』所以有韋丹韋宙的名字。 咸通八年，刺史苗紳寫了二韋的贊文，苗紳是韋宙的外孫。又有一個人物畫像題寫著：『紀王寺僧』。畫像旁邊原來有官銜，是江州刺史德化王楊澈。文字剝落不清楚的地方因為粉飾而被塗抹掉了。現在寺廟有下平林口田，都是他捐獻的。所以寺廟僧人將他的畫像排列在二韋之間，以表示追隨奉祀。根據唐史記載，楊澈曾經被封為紀王。天祐十五年，徐知訓在楊州，被朱瑾所殺。保大年間，追封為紀王。那麼他的事蹟與二林寺沒有關聯。大概是後人隨意加上去的。白公草堂在寺廟的東北角。元和十年，白居易從太子贊善大夫的職位上，因為議論時政觸犯了執政者，被貶為州司馬。第二年在香爐峰北面的遺愛寺建造了草堂。

【English Translation】 English version: Its meaning. When Po Ping fled westward, he stayed at Nian Donglin. The old name 'Geng Nian' has a reason. 'Geng' and 'An' are similar in pronunciation, but later people changed it without understanding. The Sutra Repository is in the east wing of the temple. The colophon of the sutras says: 'Written in the thirteenth year of Zhenyuan.' The inscription on the Sutra Repository says: 'In the seventh year of Yuanhe, the year of Ren Chen, the fifteenth day of the ninth month, Geng Wu, Li Zhao, the Chaoqing Lang and Xielulang of the Taichang Temple, wrote.' It roughly says: 'In the fourth year of Yuanhe, the Yunmen monk Lingche, after wandering and fleeing, returned to this mountain to live. When he was about to leave, he told Wei Dan, the Duke of Wuyang, the Inspector of Jiangnan West Road. Wei Dan's wife, Xiao of Lanling, passed away. She once had burial goods, which were used to buy fields in Jingzhou, collect rent, and use it for offerings and donations. At this time, the money was taken out, plus his own salary, and the sutras were copied from Hongzhou and transported here, and halls were built. He also ordered the monk Yichuan of Fucha Temple to be in charge of the secret collection. During the disaster of Huichang, the monk Daoshen secretly hid the sutras in a stone chamber. Later, the temple was restored, but more than half of the sutras were lost. The monk Zhengyan slightly supplemented some of them. In the twelfth year of Dazhong, Wei Zhou, the son of Duke Wuyang, again served as an inspector, so he donated money to rebuild the halls and recorded this matter.' Therefore, there are the names of Wei Dan and Wei Zhou. In the eighth year of Xiantong, the prefect Miao Shen wrote eulogies for the two Weis. Miao Shen was the grandson of Wei Zhou. There is also a portrait of a figure inscribed: 'Monk of Jiwang Temple'. Next to the portrait was originally the official title, which was Yang Che, the King of Dehua, the prefect of Jiangzhou. The unclear parts of the text were painted over due to embellishment. Now the temple has the Xiaping Linkou fields, all of which he donated. Therefore, the monks of the temple placed his portrait between the two Weis to show their following and worship. According to the Tang History, Yang Che was once named King of Ji. In the fifteenth year of Tianyou, Xu Zhixun was killed by Zhu Jin in Yangzhou. During the Baoda years, he was posthumously named King of Ji. Then his deeds are not related to the Erlin Temple. It is probably a random addition by later generations. The Thatched Cottage of Bai is in the northeast corner of the temple. In the tenth year of Yuanhe, Bai Juyi, from the position of Grand Master of the Crown Prince's Advisory, was demoted to the position of Sima of the state because his discussions on current affairs offended the rulers. The following year, he built a thatched cottage at Yiai Temple north of Xianglu Peak.

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南。往來游處焉。公自作記。見於本集。后與遺愛寺並廢久之。好事者慕公風跡。以東林寺北藍墻之外作堂焉。五代襄亂。復為兵火野燒之所毀。至道中。郡守孫考功追建之。然皆非元和故棋也。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。併爲淮南高駢所取。吳大和六年。德化王澈常抄騰。以補其闕。后覆亡失。今所藏實景德四年詔史館書校而賜者。匡山集亦二十卷。景福二年嘗重寫。明道中。為部使者刑部許申所借。今廬山略記並游石門詩序刊石于寺。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。佛馱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。后宋孝武帝召。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

【現代漢語翻譯】 現代漢語譯本： 南。往來遊玩的地方。白居易自己寫了記述，收錄在他的文集中。後來與遺愛寺一同荒廢了很久。喜愛白居易風範的人，在東林寺北面藍墻外建造了亭堂。五代戰亂時，又被戰火和野火焚燬。至道年間，郡守孫考功重新修建了它。然而都不是元和年間白居易下棋的地方了。 從前白居易遊覽東林寺時，看到經藏中，有慧遠（東晉高僧，凈土宗初祖）和各位文士的唱和詩集。當時各位長老也請求將白居易的文集一同收藏。到大和九年，白居易擔任太子賓客，才將文集六十卷取回。會昌年間，辭官后又送回。後來又送回後集十卷和香山居士（白居易自號）的畫像。廣明年間，與慧遠的《匡山集》一同被淮南節度使高駢取走。吳國大和六年，德化王澈曾經抄錄補全其中的缺失，後來又遺失了。現在所藏的是景德四年皇帝下詔史館校書後賜予的。《匡山集》也有二十卷，景福二年曾經重新抄寫。明道年間，被部使者刑部許申借走。現在廬山略記和游石門詩序都刻在寺中的石碑上，都是根據白居易的文集中的版本。 經過草堂半山，有兩股泉水從石頭間流出，名叫雙玉澗。再往上有上方舍利塔，是佛馱跋陀羅禪師（Buddhabhadra，意為覺賢）所建。梵語跋陀羅（Bhadra），漢譯為覺賢。他是迦維羅衛國甘露飯王的後代。十七歲時，鳩摩羅利度（Kumaralabdha）教他與同學們一起學習，大家都要用一個月才能學完的內容，覺賢一天就學完了。他的老師感嘆道：『覺賢一人能抵三十人。』他進入長安，與鳩摩羅什（Kumarajiva）剖析玄妙的佛理，鳩摩羅什也為之折服。他來到廬山，與慧遠同結蓮社。他先是隨身帶著三粒釋迦牟尼佛的舍利，於是埋葬在山中，並立塔紀念。後來宋孝武帝召他前往道場寺，翻譯《華嚴經》。唐開元十四年，庫部郎中、中書舍人、江州刺史李訥寫了《禪師記》。李訥也自稱兀兀禪師。金紫光祿大夫、同州刺史、上柱國范

【English Translation】 English version: South. A place for traveling and recreation. Bai Juyi himself wrote a record, which is included in his collection. Later, it was abandoned for a long time along with Yiai Temple. Those who admired Bai Juyi's style built a hall outside the blue wall north of Donglin Temple. During the turmoil of the Five Dynasties, it was destroyed again by war and wildfires. During the Zhidao period, Prefect Sun Kaogong rebuilt it. However, it is not the place where Bai Juyi played chess during the Yuanhe period. Once, when Bai Juyi visited Donglin Temple, he saw in the Sutra library a collection of poems composed by Huiyuan (a prominent monk of the Eastern Jin Dynasty and the founder of the Pure Land School) and various literati. At that time, the elders also requested that Bai Juyi's collection of writings be stored together. In the ninth year of the Dahe period, Bai Juyi served as a guest of the Crown Prince and retrieved his sixty volumes of writings. During the Huichang period, after retiring from office, he sent them back again. Later, he sent back ten volumes of the Later Collection and a portrait of Layman Xiangshan (Bai Juyi's pseudonym). During the Guangming period, it was taken away by Gao Pian, the military governor of Huainan, along with Huiyuan's 'Kuangshan Collection'. In the sixth year of the Dahe period of the Wu Kingdom, Wang Che of Dehua once transcribed and supplemented the missing parts, but later lost them again. What is now stored is what Emperor Jingde ordered the Imperial Academy to collate and bestow in the fourth year of his reign. The 'Kuangshan Collection' also has twenty volumes, which were rewritten in the second year of Jingfu. During the Mingdao period, it was borrowed by Xu Shen, the envoy of the Ministry of Justice. Now, the 'Brief Records of Mount Lu' and the preface to the poem 'Visiting Shimen' are engraved on stone tablets in the temple, all based on the versions in Bai Juyi's collection. Passing the thatched cottage halfway up the mountain, there are two springs flowing from between the rocks, named Shuangyu Stream (Double Jade Stream). Further up is the Upper Relic Pagoda, which was built by Dhyana Master Buddhabhadra (meaning 'Awakened Sage'). Bhadra in Sanskrit means 'Awakened Sage' in Chinese. He was a descendant of King Ganlufan of Kapilavastu. At the age of seventeen, Kumaralabdha taught him and his classmates to study together. What everyone else needed a month to learn, Bhadra learned in one day. His teacher exclaimed, 'Bhadra alone is equal to thirty men.' He entered Chang'an and analyzed the profound Buddhist principles with Kumarajiva, who was also convinced. He came to Mount Lu and formed the Lotus Society with Huiyuan. He first carried three relics of Shakyamuni Buddha with him, so he buried them in the mountain and erected a pagoda to commemorate them. Later, Emperor Xiaowu of the Song Dynasty summoned him to Daocheng Temple to translate the Avatamsaka Sutra. In the fourteenth year of the Kaiyuan period of the Tang Dynasty, Li Ne, the Secretary of the Ministry of Treasury, the drafter of the Chancellery, and the prefect of Jiangzhou, wrote the 'Record of the Dhyana Master'. Li Ne also called himself the Wuwu Dhyana Master. Fan, the Grand Master of Gold and Purple, the Prefect of Tongzhou, and the Pillar of the State

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陽縣開國男張廷圭書。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。每游此峰頂。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。南唐西山僧應之嘗結庵於五杉之間。保大中。為元宗□遇作五杉集。行於世。桑門備用之書也。今子□彷彿矣。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。僧懼甃用磚石存其遺址焉。遠公初謚辯覺。升元三年。謚正覺大師。興國三年。謚圓悟大師。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。以匡阜靈巖萃止幽棲。及遷神即化藉巖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

【現代漢語翻譯】 現代漢語譯本 陽縣開國男張廷圭敬書。開元十七年，歲在己巳年七月己丑朔十五癸卯日建造。旁邊刻有顏魯公題名一百六十字。 上方之北有虎跑泉。過去慧遠大師與社賢，經常遊覽此峰頂，苦於取水路途遙遠。後來老虎刨地，石頭裂開涌出泉水。 其次是五杉閣。五棵杉樹高大茂盛，合抱粗細，從高聳的樓閣往下看。南唐西山僧人應之，曾經在五杉之間結庵。保大年間，為元宗創作《五杉集》，流傳於世，是僧人常用的書籍。如今子□彷彿就是這樣。 甘露戒壇在寺廟的東南角。梁太清年間，襲法師在樹林間講解《金光明經》，甘露浸潤樹木達三天之久。因此在樹林間建造戒壇。世間相傳江南有三大戒壇，這是其中之一。這裡曾經是僧房的菜地。僧人夢見有神，身穿黃金鎧甲扼住他的喉嚨，責備他褻瀆戒壇。僧人害怕，用磚石砌筑，儲存了遺址。 慧遠大師最初的謚號是辯覺，升元三年，謚號為正覺大師。興國三年，謚號為圓悟大師。仍然稱他的墳墓為凝寂之塔。塔在二林之間。旁邊有兩棵杉樹，一棵在高處，周長二十七尺，一棵稍矮，周長二十尺。慧遠大師在晉義熙十二年去世，安葬於此山，大概是當時所種植的樹木。 乾明寺在凝寂塔的西邊一百多步遠，舊名西林興□□□。現在匾額上寫著晉慧永禪師的道場。西林道場碑，由隋朝太常博士渤海歐陽詢撰寫。沒有書寫人的姓名，然而筆勢清勁，世間相傳就是歐陽詢所書。大業十二年，歲在丁丑年十月戊寅朔十五日壬辰日立。碑文大略是說，先前有曇現比丘（俗姓竺氏，原是偽趙的良將），認為匡阜山的靈巖適合隱居，以及遷神即化，憑藉巖石早間休息，有息慈、慧永（河內繁氏的高足）稱首。異香進入室內，猛獸被馴服在臺階下。繼承和發揚主要事業，安定

【English Translation】 English version Respectfully written by Zhang Tinggui, the Baron of Yang County. Built in the seventeenth year of Kaiyuan, the year of Jisi, on the fifteenth day of Guimao following the first day of Jichou in the seventh month. Beside it is inscribed Yan Lugong's title in one hundred and sixty characters. To the north above is Tiger Spring. In the past, Venerable Huiyuan (Master Huiyuan) and Shexian (a virtuous person) often visited this peak, troubled by the great distance to fetch water. Later, a tiger dug the ground, and a spring gushed forth from the cracked stone. Next is the Five Fir Pavilion. The five fir trees are tall and lush, as thick as a hug, viewed from the towering pavilion. Yingzhi (a monk of Xishan in the Southern Tang Dynasty) once built a hermitage among the five firs. During the Baoda era, he created the 'Five Fir Collection' for Yuanzong (Emperor Yuanzong of Southern Tang), which circulated in the world and was a commonly used book for monks. Now, Zi□ seems to be like this. The Ambrosia Ordination Platform is in the southeast corner of the temple. During the Taiqing era of the Liang Dynasty, Dharma Master Xi lectured on the 'Golden Light Sutra' in the forest, and ambrosia soaked the trees for three days. Therefore, an ordination platform was built in the forest. It is said that there are three major ordination platforms in Jiangnan, and this is one of them. This place was once a vegetable garden for the monks' quarters. A monk dreamed of a god, wearing golden armor and grabbing his throat, rebuking him for desecrating the ordination platform. The monk was afraid and built it with bricks and stones, preserving the ruins. Venerable Huiyuan's initial posthumous title was Bianjue, and in the third year of Shengyuan, he was posthumously named Master Zhengjue. In the third year of Xingguo, he was posthumously named Master Yuanwu. His tomb is still called the Tower of Silent Stillness. The tower is between two forests. There are two fir trees beside it, one at a higher place, with a circumference of twenty-seven feet, and one slightly shorter, with a circumference of twenty feet. Venerable Huiyuan passed away in the twelfth year of Yixi in the Jin Dynasty and was buried on this mountain, probably the trees planted at that time. Qianming Temple is more than a hundred steps west of the Tower of Silent Stillness, formerly named Xilin Xing□□□. Now the plaque reads the Daochang (place of practice) of Chan Master Huiyong of Jin. The Stele of the Xilin Daochang was written by Ouyang Xun (a scholar of the Taichang Academy of the Sui Dynasty) from Bohai. There is no name of the calligrapher, but the brushstrokes are clear and vigorous, and it is said that it was written by Ouyang Xun. Erected on the fifteenth day of Renchen following the first day of Wuyin in the tenth month of the year of Dingchou in the twelfth year of Daye. The inscription roughly says that there was previously Bhikkhu Tanxian (whose secular surname was Zhu, originally a good general of the Pseudo-Zhao), who believed that the Lingyan of Kuangfu Mountain was suitable for seclusion, and that the transformation of the spirit was immediate, relying on the rocks for early morning rest, with Xici and Huiyong (the outstanding disciples of Fan of Henan) taking the lead. Strange fragrance entered the room, and fierce beasts were tamed at the steps. Inheriting and promoting the main cause, stabilizing

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禪結宇。晉光祿鄉尋陽□范締建伽藍。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。梁武帝蹙線繡缽袋。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。亦謚覺寂大師。名其塔曰實智之塔。寺后高處有香谷亭。昔永公在西林。別立茅室于嶺上。每欲禪思。即往居焉。室中嘗有芬馥之氣。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。南唐褒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。講精義于松間。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。咸賦銘贊。遠公佛影銘五首載高僧傳。劉遺民亦贊白。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。或塔踴于地。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。文士碑誌遊人歌詠題名班班有存者。今著其目於後[竺-二+遍]。遠公大中六年。謚辯覺法師。裴休書。其榜觀音殿東壁有。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

【現代漢語翻譯】 現代漢語譯本：遠公（慧遠大師）曾與人一起在松樹林間討論《易經》。仲堪（人名）辯論時非常博學。慧遠大師於是指著泉水說：『你的辯才就像這泉水一樣涌流不絕。』後世因此稱此泉為『聰明泉』。昔日李衛公（李靖）的《匡廬賦》中說：『在松樹林間講解精深的義理。』註釋說：『東林寺有幾棵松樹尚存。』現在泉水上有房屋卻沒有松樹，大概是原來的地方吧。旁邊有佛影臺。慧遠大師的《匡山集》中說：『佛影在西方那伽阿羅國（Naga-ara Country）的南方，古仙人的石室中。在晉義熙十八年，歲在壬子五月一日，因為罽賓（Kashmir）的禪師、南國的律學道士共同建立此臺。模仿本山的佛像，因為遺蹟而顯得奇特，雖然是人建造的，但功勞卻無法增加。到了歲在星紀赤奮若貞（某個年份），于太陰之墟九月三日，於是詳細地考證了別的記錄，並將之銘刻在石頭上。孟江州（孟嘉）懷玉、王別駕（王肇之）、喬之、張常侍（張野）、殷晉安隱、毛黃門（毛修之）、宗隱士（宗炳）、孟散騎（孟顗）、孟司馬（二人名闕）、殷主簿（殷蔚）、范孝廉（范悅之）、王參軍（王䅣䅣夜）等，都寫了銘文和讚辭。慧遠大師的《佛影銘》五首記載在高僧傳中。劉遺民也寫了讚辭，說：『影象光輝燦爛，影子彷彿是神工所造，功勞出於義理，事情並非人力所能做到。』李邕的記載說：『佛影從西方而來，舍利在東方顯化。或者塔從地裡涌出，或者光芒屬於天空。影圖，就是佛影。舍利，就是跋陀羅（Buddhabadra）所藏的。』這座臺是寺廟的僧人追建的。這座寺廟是廬山最古老的寺廟。從唐開元、元和以來，到保大、顯德年間，文人士大夫的碑文、遊人的歌詠題名，都還存在，現在將它們的目錄記錄在後面。慧遠大師在大中六年，謚號為辯覺法師。裴休書寫。觀音殿東壁上有榜文。大中十一年，宛陵（宣城）的洪鍇摹寫。張僧繇畫的維摩居士像。其餘的壁畫，也是大中、廣明、咸通年間所畫。雖然是俗筆，也是近世的畫工所不能比的。法華資聖院的牌匾，是僧人齊己書寫的。還有明朝的。

【English Translation】 English version: Master Yuan (Huiyuan) once discussed the 'Book of Changes' with others among the pine trees. Zhong Kan (a person's name) was very erudite in his arguments. Master Huiyuan then pointed to the spring and said, 'Your eloquence is like this spring, flowing endlessly.' Later generations therefore called this spring 'Spring of Wisdom'. In the past, Li Weigong's (Li Jing) 'Kuanglu Rhapsody' said, 'Explaining profound meanings among the pine trees.' The annotation says, 'There are still several pine trees remaining at Donglin Temple.' Now there are houses above the spring but no pine trees, probably the original location. Next to it is the Buddha Shadow Terrace. Master Huiyuan's 'Kuangshan Collection' says, 'The Buddha's shadow is in the south of Naga-ara Country in the west, in the stone chamber of ancient immortals. In the eighteenth year of the Jin Dynasty's Yixi era, on the first day of the fifth month of the year Renzi, because the meditation master from Kashmir and the Vinaya scholar from the Southern Kingdom jointly built this terrace. Imitating the Buddha image of this mountain, it appears peculiar because of the relics, although it was built by people, the merit cannot be increased. When the year was in Xingji Chifenruozhen (a certain year), on the third day of the ninth month of Taiyin's ruins, they carefully examined other records and inscribed them on the stone. Meng Jiangzhou (Meng Jia) Huaiyu, Wang Biejia (Wang Zhaozhi), Qiao Zhi, Zhang Changshi (Zhang Ye), Yin Jin'an Yin, Mao Huangmen (Mao Xiuzhi), Zong Yinshi (Zong Bing), Meng Sanqi (Meng Yi), Meng Sima (two people's names are missing), Yin Zhubu (Yin Wei), Fan Xiaolian (Fan Yuezhi), Wang Canjun (Wang 䅣䅣夜), etc., all wrote inscriptions and eulogies. Master Huiyuan's five 'Inscriptions on the Buddha Shadow' are recorded in the 'Biographies of Eminent Monks'. Liu Yimin also wrote a eulogy, saying, 'The image is radiant, the shadow seems to be made by divine craftsmanship, the merit comes from righteousness, and the matter is beyond human power.' Li Yong's record says, 'The Buddha's shadow comes from the west, and the relics manifest in the east. Either the pagoda emerges from the ground, or the light belongs to the sky. The shadow picture is the Buddha's shadow. The relics are those hidden by Buddhabadra.' This terrace was rebuilt by the monks of the temple. This temple is the oldest temple in Mount Lu. From the Kaiyuan and Yuanhe periods of the Tang Dynasty to the Baoda and Xiande periods, the inscriptions of literati, the songs and inscriptions of tourists, are still preserved, and their catalog is now recorded below. Master Huiyuan was posthumously named Dharma Master Bianjue in the sixth year of Dazhong. Written by Pei Xiu. There is a list on the east wall of the Guanyin Hall. In the eleventh year of Dazhong, Hong Kai of Wanling (Xuancheng) copied it. Zhang Sengyao painted the Vimalakirti image. The remaining murals were also painted during the Dazhong, Guangming, and Xiantong periods. Although they are secular paintings, they are also beyond the reach of modern painters. The plaque of the Fahua Zisheng Monastery was written by the monk Qi Ji. There is also the Ming Dynasty.

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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。梁武帝缽囊。遠公袈裟。即顏公所禮。僧伽衣今已腐朽。而有佛馱耶舍二尊者革舄。謝靈運翻經貝名葉五六片。余皆亡矣。李邕碑云。羅什致其澡瓶。巧窮雙口。姚泓奉其雕像。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。域遂在喧阓之中。康定初。郡守田瑜。俾寺僧改葬于凝寂之左。九江錄云。通隱橋南有金師子峰。上有三蘭若墓。峰下有索谷塘。今索谷塘猶存。余皆亡。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。又半里有聖僧巖。由聖僧巖二里。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。非镵石所成。盆中清泉雖旱不竭。石盆之上半里。至保與庵。

【現代漢語翻譯】 現代漢語譯本

皇銅像：指寺廟中供奉的用銅鑄造的佛像。（皇：大的，尊貴的；銅像：銅製的佛像） 李通玄長者：（李通玄：唐代居士，精通佛理；長者：德高望重的居士）這些都是前世遺留下來的舊物。本朝更改了寺廟的名稱。徐鉉常侍親自篆寫了『太平興國之寺』這六個字，現在都還儲存在寺中。過去傳說寺里有慧遠大師（遠公）的袈裟、竺道生大師的麈尾扇、梁武帝的缽囊。慧遠大師的袈裟，就是顏真卿曾經禮拜過的。僧伽大師的衣物現在已經腐朽了，但還有佛馱耶舍和鳩摩羅什二位尊者的革履，以及謝靈運翻譯佛經時使用的貝葉五六片，其餘的都遺失了。李邕的碑文中記載，鳩摩羅什曾經把他的澡瓶送到寺里，其精巧之處在於有兩個瓶口；姚泓曾經供奉雕像，耗費了五年時間才完成。這些事情也記載在高僧傳中。年代久遠，這些東西大概都不存在了吧。禪月貫休的詩中寫道：『廬山楞伽寺的壁畫上苔蘚蔓延，殷仲堪的墓碑被雨水滴穿。』貫休是天祐年間的人，距離現在已經一百五十多年了，寺里的僧人也不知道這些事了。寺廟處在喧鬧的集市之中。康定初年，郡守田瑜讓寺里的僧人把墓地改葬在凝寂寺的左邊。《九江錄》中記載，通隱橋南邊有金師子峰，峰上有三座蘭若（指小寺廟或修行處）的墓地，峰下有索谷塘。現在索谷塘還存在，其餘的都消失了。通隱橋西邊一里路，有匡君廟。《尋陽記》中記載，過去漢武帝南巡時祭祀名山，問廬君是什麼神。博士回答說：『過去匡俗在這裡得道，於是漢武帝賜他稱號為大明公。』唐天寶元年，朝廷下詔建立祠廟。西林寺東邊五里路，有黃土庵，旁邊還有看經庵。從看經庵走一里路，到達崇福庵。從崇福庵走五里路，到達香城庵。香城庵旁邊有觀音庵，其次是東庵。從東庵稍微向下走一里路，有廣濟庵。再走半里路有聖僧巖。從聖僧巖走二里路，到達石盆庵。西林寺的東南五里路，到達下化成院。從下化成院走三里路，到達護國庵。從護國庵走一里路，也到達石盆庵。石盆在山上，不是人工鑿成的。盆中的清泉即使在乾旱時也不會枯竭。石盆的上方半里路，到達保與庵。

【English Translation】 English version

Royal Bronze Statue: Refers to the Buddha statue cast in bronze and enshrined in the temple. (Royal: grand, honorable; Bronze Statue: Buddha statue made of bronze). Elder Li Tongxuan: (Li Tongxuan: A lay Buddhist in the Tang Dynasty, well-versed in Buddhist teachings; Elder: A respected lay Buddhist). These are all old objects left over from previous generations. The temple's name was changed during this dynasty. The six characters 'Temple of Taiping Xingguo' were personally inscribed by Attendant Xu Xuan, and they are still preserved in the temple today. It is said that the temple once possessed the kasaya of Master Huiyuan (Yuan Gong), the whisk fan of Master Zhu Daosheng, and the alms bowl of Emperor Wu of Liang. The kasaya of Master Huiyuan was once worshipped by Yan Zhenqing. The robes of Master Sengqie are now decayed, but there are still the leather shoes of Venerable Buddhayasas and Kumarajiva, as well as five or six leaves of the palm-leaf manuscripts used by Xie Lingyun when translating scriptures; the rest have been lost. Li Yong's inscription records that Kumarajiva once sent his bathing pot to the temple, its ingenuity lying in its double mouths; Yao Hong once offered a carved statue, which took five years to complete. These events are also recorded in the Biographies of Eminent Monks. As the years have passed, these things probably no longer exist. Chan Yue Guanxiu's poem says: 'The moss has covered the paintings on the walls of Lengjia Temple on Mount Lu, and the rain has pierced through the tombstone of Yin Zhongkan.' Guanxiu was a person of the Tianyou era, more than one hundred and fifty years ago, and the monks in the temple no longer know about these things. The temple is located in a noisy market. In the early years of Kangding, Prefect Tian Yu ordered the monks of the temple to rebury the tombs to the left of Ningji Temple. The 'Jiujiang Records' states that south of Tongyin Bridge is Golden Lion Peak, and on the peak are the tombs of three Aranyakas (small temples or places of practice), and below the peak is Suogu Pond. Today, Suogu Pond still exists, but the rest have disappeared. One li west of Tongyin Bridge is Kuangjun Temple. The 'Xunyang Records' states that in the past, Emperor Wu of Han patrolled the south and sacrificed to famous mountains, asking what kind of deity Lord Lu was. The scholar replied: 'In the past, Kuang Su attained enlightenment here, so Emperor Wu of Han bestowed upon him the title of Grand Duke Daming.' In the first year of the Tianbao era of the Tang Dynasty, the court issued an edict to build a shrine. Five li east of Xilin Temple is Huangtu Hermitage, and next to it is also Kan Jing Hermitage. From Kan Jing Hermitage, it is one li to Chongfu Hermitage. From Chongfu Hermitage, it is five li to Xiangcheng Hermitage. Next to Xiangcheng Hermitage is Guanyin Hermitage, followed by Dong Hermitage. From Dong Hermitage, going down slightly for one li, is Guangji Hermitage. Another half li is Shengzeng Rock. From Shengzeng Rock, it is two li to Shipen Hermitage. Five li southeast of Xilin Temple is Xiahuacheng Monastery. From Xiahuacheng Monastery, it is three li to Huguo Hermitage. From Huguo Hermitage, it is also one li to Shipen Hermitage. Shipen is on the mountain, not carved from stone. The clear spring in the basin never dries up even in drought. Half a li above Shipen is Baoyu Hermitage.

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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。錫名普照寺。本朝陳尚書恕布衣時游焉。其子恭公秉政。請錫御書度僧。今有陳氏祠堂。有保大中移寺等三碣。好事者刻。白樂天游大林寺詩。並前後序。坎石于屋壁。凡遊人在二林。望上化成樓閣隱隱在雲靄中。有若圖畫。自東林徑去猶半日之久。既至化成。其僧必訊客曰。翌日上山與否。蓋過上化成。山路彌險。中間往往不可假肩輿矣。直上十里。道中過雞冠石。次四望石。次瀉油石。次香爐峰。山南山北。皆有其形圓聳常出雲氣。改名以象形。李白詩曰。日照香爐生紫煙。遙看瀑布掛長川。即謂在山南者也。孟浩然詩云。桂席數千里。好山都未逢。艤舟尋陽郭。始見香爐峰。即此峰也。東林寺正在其下。過香爐峰。至峰頂院。院傍盤石極平廣。下視空闊。無復障蔽。張野山記云。峰頂有大石。可坐數百人。蓋謂此也。峰下有藏經巖。即會昌所以藏東林之經也。有南唐廣道庵基。峰頂之南十里。有香積庵。過香積。下視五老峰。望落星石在水中。如覆杯。直下山二十里。則山南棲賢之澗。東萬壽源也。路極險。人罕由之。予熙寧四年九月。與數道人。飯于峰頂。由香積路策杖而下。其至棲賢。則日夕矣。峰頂院之前。有辟蛇。行者飲牛池。遠公

【現代漢語翻譯】 其旁半里處，有一座大師庵。再往上是化成院，也是義熙年間（公元405-418年）慧遠大師（Huiyuan）（東晉時期著名僧侶）所建。祥符年間，朝廷賜名普照寺。本朝陳尚書恕以布衣身份遊覽此地。他的兒子恭公陳執中當政時，請求朝廷賜予御書以度化僧人。現在還有陳氏祠堂。有保大年間（南唐年號，公元943-957年）遷移寺廟的三塊石碑，由好事者燒錄。白居易（Bai Letian）遊覽大林寺的詩以及前後序言，都被刻在屋壁的石頭上。凡是遊人在二林，都能望見化成院的樓閣隱隱約約地在雲霧中，宛如畫卷。從東林寺步行前往，還需要半天的時間。到達化成院后，僧人一定會詢問客人：『明天是否要上山？』因為過了化成院，山路就更加險峻，中間很多地方無法乘坐轎子了。直接向上走十里，途中經過雞冠石、四望石、瀉油石，最後到達香爐峰。香爐峰山南山北，都有其形狀，圓潤聳立，經常有云氣繚繞。改名是爲了象形。李白的詩句說：『日照香爐生紫煙，遙看瀑布掛長川』，說的就是山南的香爐峰。孟浩然的詩句說：『桂席數千里，好山都未逢。艤舟尋陽郭，始見香爐峰』，說的也是這座山峰。東林寺正位於香爐峰之下。過了香爐峰，到達峰頂院。峰頂院旁的盤石非常平坦寬廣，向下看去，視野開闊，沒有任何遮擋。張野山的記載說：『峰頂有大石，可坐數百人』，說的就是這裡。峰下有藏經巖，就是會昌年間（唐武宗年號，公元841-846年）用來藏匿東林寺經書的地方。還有南唐廣道庵的遺址。峰頂的南面十里處，有香積庵。過了香積庵，向下看去是五老峰，望見落星石在水中，像倒扣的杯子。直接下山二十里，就是山南的棲賢澗，也是東萬壽源。路非常險峻，很少有人從這裡走。我熙寧四年（公元1071年）九月，與幾位道人，在峰頂院吃飯，從香積庵的道路拄著枴杖走下來，到達棲賢的時候，已經是傍晚了。峰頂院的前面，有辟蛇的地方，還有行者飲牛池，都是慧遠大師所建。 English version: About half a 'li' (Chinese unit of distance, approximately 500 meters) away from there is the Master's Hermitage. Further up is Huacheng Monastery, also established by Master Huiyuan (a famous monk during the Eastern Jin Dynasty) during the Yixi era (405-418 AD). During the Xiangfu era, it was renamed Puzhao Temple by imperial decree. Chen Shu, a Minister of the Court in this dynasty, visited here as a commoner. When his son, Duke Gong Chen Zhizhong, was in power, he requested an imperial decree to ordain monks. Now there is still the Chen family ancestral hall. There are three steles from the Baoda era (reign period of the Southern Tang Dynasty, 943-957 AD) about the relocation of the temple, inscribed by enthusiasts. Bai Juyi's (Bai Letian) poem about visiting Dalin Temple, along with its preface and postscript, are carved into the stone on the walls of the building. Whenever travelers are in Erlin, they can see the pavilions of Huacheng Monastery faintly visible in the clouds, like a painting. It still takes half a day to walk from Donglin Temple. Upon arriving at Huacheng Monastery, the monks will definitely ask the guests: 'Will you go up the mountain tomorrow?' Because after passing Huacheng Monastery, the mountain road becomes even more treacherous, and in many places, it is impossible to use sedan chairs. Going straight up for ten 'li', you will pass Chicken Crest Rock, Four-View Rock, Oil-Pouring Rock, and finally reach Incense Burner Peak. Both the south and north sides of Incense Burner Peak have its shape, round and towering, often surrounded by clouds. The name was changed to resemble its shape. Li Bai's poem says: 'Sunlight shines on the Incense Burner, creating purple smoke; from afar, a waterfall hangs like a long river,' referring to the Incense Burner Peak on the south side of the mountain. Meng Haoran's poem says: 'Thousands of 'li' of cinnamon mats, but I haven't encountered a good mountain. Mooring the boat at Xunyang Guo, I finally saw Incense Burner Peak,' referring to this peak. Donglin Temple is located directly below Incense Burner Peak. After passing Incense Burner Peak, you will reach the Peak Top Monastery. The flat rock next to the Peak Top Monastery is extremely flat and wide, looking down, the view is open and unobstructed. Zhang Yeshan's record says: 'There is a large rock on the peak top that can seat hundreds of people,' referring to this place. Below the peak is the Sutra Hiding Cave, which was used to hide the scriptures of Donglin Temple during the Huichang era (reign period of Emperor Wuzong of Tang, 841-846 AD). There are also the ruins of the Guangdao Hermitage of the Southern Tang Dynasty. Ten 'li' south of the peak top is Xiangji Hermitage. After passing Xiangji Hermitage, looking down, you can see the Five Old Men Peaks, and the Falling Star Rock in the water, like an overturned cup. Going straight down the mountain for twenty 'li', you will reach the Qixian Stream on the south side of the mountain, which is also the source of Dong Wanshou. The road is extremely dangerous, and few people travel this way. In September of the fourth year of Xining (1071 AD), I, along with several Taoists, ate at the Peak Top Monastery, and walked down the road from Xiangji Hermitage with walking sticks, arriving at Qixian in the evening. In front of the Peak Top Monastery, there is a place to ward off snakes, and a pool for travelers to water their cattle, all built by Master Huiyuan.

【English Translation】 About half a 'li' (Chinese unit of distance, approximately 500 meters) away from there is the Master's Hermitage. Further up is Huacheng Monastery, also established by Master Huiyuan (a famous monk during the Eastern Jin Dynasty) during the Yixi era (405-418 AD). During the Xiangfu era, it was renamed Puzhao Temple by imperial decree. Chen Shu, a Minister of the Court in this dynasty, visited here as a commoner. When his son, Duke Gong Chen Zhizhong, was in power, he requested an imperial decree to ordain monks. Now there is still the Chen family ancestral hall. There are three steles from the Baoda era (reign period of the Southern Tang Dynasty, 943-957 AD) about the relocation of the temple, inscribed by enthusiasts. Bai Juyi's (Bai Letian) poem about visiting Dalin Temple, along with its preface and postscript, are carved into the stone on the walls of the building. Whenever travelers are in Erlin, they can see the pavilions of Huacheng Monastery faintly visible in the clouds, like a painting. It still takes half a day to walk from Donglin Temple. Upon arriving at Huacheng Monastery, the monks will definitely ask the guests: 'Will you go up the mountain tomorrow?' Because after passing Huacheng Monastery, the mountain road becomes even more treacherous, and in many places, it is impossible to use sedan chairs. Going straight up for ten 'li', you will pass Chicken Crest Rock, Four-View Rock, Oil-Pouring Rock, and finally reach Incense Burner Peak. Both the south and north sides of Incense Burner Peak have its shape, round and towering, often surrounded by clouds. The name was changed to resemble its shape. Li Bai's poem says: 'Sunlight shines on the Incense Burner, creating purple smoke; from afar, a waterfall hangs like a long river,' referring to the Incense Burner Peak on the south side of the mountain. Meng Haoran's poem says: 'Thousands of 'li' of cinnamon mats, but I haven't encountered a good mountain. Mooring the boat at Xunyang Guo, I finally saw Incense Burner Peak,' referring to this peak. Donglin Temple is located directly below Incense Burner Peak. After passing Incense Burner Peak, you will reach the Peak Top Monastery. The flat rock next to the Peak Top Monastery is extremely flat and wide, looking down, the view is open and unobstructed. Zhang Yeshan's record says: 'There is a large rock on the peak top that can seat hundreds of people,' referring to this place. Below the peak is the Sutra Hiding Cave, which was used to hide the scriptures of Donglin Temple during the Huichang era (reign period of Emperor Wuzong of Tang, 841-846 AD). There are also the ruins of the Guangdao Hermitage of the Southern Tang Dynasty. Ten 'li' south of the peak top is Xiangji Hermitage. After passing Xiangji Hermitage, looking down, you can see the Five Old Men Peaks, and the Falling Star Rock in the water, like an overturned cup. Going straight down the mountain for twenty 'li', you will reach the Qixian Stream on the south side of the mountain, which is also the source of Dong Wanshou. The road is extremely dangerous, and few people travel this way. In September of the fourth year of Xining (1071 AD), I, along with several Taoists, ate at the Peak Top Monastery, and walked down the road from Xiangji Hermitage with walking sticks, arriving at Qixian in the evening. In front of the Peak Top Monastery, there is a place to ward off snakes, and a pool for travelers to water their cattle, all built by Master Huiyuan.

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始居山多蛇蟲。行者不知何許人。嘗侍遠公。善驅蛇。蛇為之盡去。故號辟蛇行者。常耕于峰頂。有辟蛇行者田。塍龍彷彿可辨。今無耕者。說者曰。蓋山神云。故至今山。雖高深。樵蘇弋獵之人。不聞罹蟲蛇之毒。山中人言。山有一虎。亦未嘗傷人。深蹊土中。但時有行跡。人謂之遊山虎。或為遊山之客道。此事恐涉譏嫌。亦謂之巡山虎也。由峰頂五里。至大林。今名寶林寺。梁天監二年。刺史簫綱所造。中廢。唐初復興。故有虞世南撰。復寺記古有平云庵。遠法師果園廢寺基。辟蛇行者葬牛冢。皆在絕頂。而反平廣延袤不知其極。昔謝靈運登絕頂望諸嶠詩之。積峽忽復啟。平涂俄已閉。巒隴有合沓。往來無蹤轍。晝夜蔽日月。冬夏共霜雪。正此處也。又白樂天大林寺詩云。人間四月芳菲盡。山寺桃花始盛開。長恨春歸。無覓處。不知轉入此中來。且序其詩云。余與河南元集虛范陽張允中南陽張深之廣平宋郁安定梁必范陽張持東林寺沙門法演智滿士堅利辨道深道建神照云皋寂然息慈。凡十有七人。自遺愛草堂。歷東西二林。抵化成憩峰頂。登香爐峰。宿天林寺大林窮遠。人跡罕到。環寺多清流。蒼石短松瘦竹。寺中唯板屋木器。其僧皆海東入。山高地深。時節絕晚。於時孟夏如正二月天。梨桃始華。澗草猶短。人物

風候與平地聚落不同。初到恍然。若別造一世界者。既而周覽屋壁。見蕭郎中存魏郎中弘李補闕渤三人姓名文句。余與集虛輩嘆且曰。此地實匡廬間第一境。由驛路至山門。曾無半日程。自蕭魏李今垂二百年。寂而無繼者。嗟乎名利之誘人也。韓退之題西林寺。故蕭郎中舊堂詩云。郎有女能傳業。伯道無兒可保家。偶到匡山曾住處。幾行哀淚落煙霞。注云。公有女為尼。在江州。今好事者榜其詩。于西林韓集中無蕭郎中名。或疑是蕭穎士非也。穎士困躓不達。正所謂蕭郎中存也。凡峰頂大林之景。白公道之備矣。予嘗九月游二林。秋暑未可以卻扇。明日至大林。流泉成凝冰矣。又嘗三月游焉。桃梨飄零。牡丹微開。與公所見者略同矣。由寶林一里。至擲筆峰。其峰下臨大壑。群峰巀𡸖不可名狀。昔遠公制涅槃經疏。於此疏成。故以名其峰。其間一峰名文殊臺。即昔藏文殊像。遂亡之此山間矣。由擲筆。峰一里。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。制華嚴別論十卷。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云五色圓光。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。人之所睹不減五臺。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。谷之水其源出於谷中曰。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。其源出於石門間。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。高峰隔半天。長崖斷千里。雞鳴青澗中。猿嘯白雲里。遠公記云。西有石門。其前

【現代漢語翻譯】 現代漢語譯本 坐禪石（zuo chan shi）：相傳文殊菩薩（Manjusri Bodhisattva）曾在此處坐禪。 文殊亭（wen shu ting）：世人相傳代州五臺山（Wutai Mountain）是文殊菩薩的居所。前往那裡的人常常能見到兜羅綿云（dou luo mian yun），呈現五彩圓光。光中或者顯現菩薩以及獅子等各種形象。據說這座山上有文殊菩薩的畫像，已經很久了。近些年來，自從皇祐、治平年間以來，人們所見到的景象不亞於五臺山。很多人在此亭中記錄下他們的所見所聞。 從寺院往南下山一里路，有隆禪師塔（Long Chanshi Ta），法號智隆（Zhi Long），是金州人。在南唐保大年間，被追諡為證真禪師（Zhengzhen Chanshi）。圓智之塔（Yuanzhi zhi Ta），又名望仙臺（Wangxian Tai），也叫定心石（Dingxin Shi）。從這些地方都可以向下俯視，視野空曠遼闊。新羅巖（Xinluo Yan）在下方二里路處，巖石之間可以遮蔽風雨，也有幽靜的泉水，可以用來烹煮洗滌。過去有來自海東（指朝鮮半島）的僧人居住在那裡，所以叫做新羅巖。其東面二里路，有十八賢臺（Shiba Xian Tai），平坦寬闊，可以容納十幾個人坐下。十八賢指的是從慧遠法師（Huiyuan Fashi）以下的十八位賢士。 從天池（Tianchi）直下山十五里，是錦繡谷（Jinxiu Gu），舊的記錄說，谷中奇花異草數不勝數。三四月間，紅色的、紫色的花朵遍佈地面，如同覆蓋著錦繡，因此得名。現在山間的幽靜房舍和小欄桿旁，常常種植瑞香（ruixiang）。太平觀（Taiping Guan）、東林寺（Donglin Si）的瑞香最為繁盛。它的花朵是紫色的，香氣濃烈，不是一般的花卉可以比擬的。最初是野生在深山草莽之中，山裡人聞到它的香味，尋找后才得到並加以栽培。幾年后就長得很茂盛。現在移植販賣幾乎遍佈天下，大概就是從這座山傳出去的。 山谷的水源出於谷中，叫做錦繡源水（Jinxiu Yuan Shui）。水旁有雙龍庵（Shuanglong An），其次是廣福庵（Guangfu An），再次是尊勝庵（Zunsheng An），最後是寶寧庵（Baoning An）。寶寧庵的西面前方有石門（Shimen），水源出於石門之間，向東與錦繡谷的水匯合，向西流五十里，流入湓水（Pen Shui）。從雙龍庵到寶寧庵這四座庵，彼此相望都不超過百步，都在兩道山澗之間。謝靈運（Xie Lingyun）的《望石門詩》中寫道：『高峰隔半天，長崖斷千里。雞鳴青澗中，猿嘯白雲里。』慧遠法師的記錄中說：『西邊有石門，在它的前面』

【English Translation】 English version Zuochan Stone (zuo chan shi): It is said that Manjusri Bodhisattva (Manjusri Bodhisattva) used to meditate here. Wenshu Pavilion (wen shu ting): It is said that Wutai Mountain (Wutai Mountain) in Daizhou is the residence of Manjusri Bodhisattva. People who go there often see dou luo mian clouds (dou luo mian yun), showing five-colored halos. In the light, Bodhisattvas and lions and other images appear. It is said that there is a portrait of Manjusri Bodhisattva on this mountain, which has been around for a long time. In recent years, since the Huangyou and Zhiping years, what people have seen is no less than Wutai Mountain. Many people have recorded what they have seen and heard in this pavilion. One mile south down the mountain from the temple is the Pagoda of Zen Master Long (Long Chanshi Ta), named Zhilong (Zhi Long), who was from Jinzhou. During the Baoda period of the Southern Tang Dynasty, he was posthumously named Zen Master Zhengzhen (Zhengzhen Chanshi). The Pagoda of Yuanzhi (Yuanzhi zhi Ta), also known as Wangxian Terrace (Wangxian Tai), is also called Dingxin Stone (Dingxin Shi). From these places, you can look down and have a wide view. Xinluo Rock (Xinluo Yan) is two miles below, and the rocks can shelter from the wind and rain. There are also secluded springs that can be used for cooking and washing. In the past, monks from Haidong (referring to the Korean Peninsula) lived there, so it is called Xinluo Rock. Two miles to the east is the Shiba Xian Terrace (Shiba Xian Tai), which is flat and wide and can accommodate more than a dozen people. The Eighteen Sages refer to the eighteen sages from Master Huiyuan (Huiyuan Fashi) onwards. Fifteen miles straight down the mountain from Tianchi (Tianchi) is Jinxiu Valley (Jinxiu Gu). Old records say that there are countless exotic flowers and herbs in the valley. In March and April, red and purple flowers cover the ground, as if covered with brocade, hence the name. Now, fragrant Daphne (ruixiang) are often planted in the quiet houses and small railings in the mountains. The fragrant Daphne of Taiping Temple (Taiping Guan) and Donglin Temple (Donglin Si) are the most prosperous. Its flowers are purple and have a strong fragrance, which is not comparable to ordinary flowers. It was originally wild in the deep mountains and weeds. The mountain people smelled its fragrance, searched for it, and cultivated it. After a few years, it grew very luxuriantly. Now the transplanting and selling are almost all over the world, probably spread from this mountain. The source of the valley's water comes from the valley, called Jinxiu Yuan Water (Jinxiu Yuan Shui). Next to the water is Shuanglong Nunnery (Shuanglong An), followed by Guangfu Nunnery (Guangfu An), then Zunsheng Nunnery (Zunsheng An), and finally Baoning Nunnery (Baoning An). To the west of Baoning Nunnery is Shimen (Shimen), and the water source comes from between Shimen, merges with the water of Jinxiu Valley to the east, and flows fifty miles to the west into Pen River (Pen Shui). The four nunneries from Shuanglong Nunnery to Baoning Nunnery are all within a hundred steps of each other and are located between two mountain streams. Xie Lingyun (Xie Lingyun) wrote in his 'Looking at Shimen Poem': 'High peaks are separated by half the sky, and long cliffs cut off thousands of miles. Chickens crow in the green stream, and monkeys howl in the white clouds.' Master Huiyuan's record says: 'There is Shimen in the west, in front of it'

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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。東望香爐。秀絕眾流。北眺九江。目流神覽。過此轉覺道隘。而合力進。複數百步。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。傍有盤屋紆迴。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峰。鐵舡峰。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。石柱峰下有庵基。近歲為澗水所壞。無居者。蓋昔賢所游。取道於此。以登絕頂。今人過石柱峰無至者矣。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。北名阿那沖。內有阿那寺基。舊傳山間人時聞鐘梵之聲。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□

【現代漢語翻譯】 現代漢語譯本： 像兩座高聳的闕樓。山壁陡峭，高達千餘仞，瀑布從上面傾瀉而下。又《山記》記載，剛進入樹林，渡過雙闕，就好像踩在它的基座上。攀登跋涉十餘里，才走出樹林，稍微回步，就能看到重疊的山崖。向東望去，香爐峰（山峰名，因形狀似香爐而得名）秀麗挺拔，超越了眾多的山峰。向北眺望九江（地名），令人心曠神怡，精神振奮。過了這裡，越發覺得道路狹窄，於是合力前進。又走了數百步，才到達頹敗的山嶺，那裡堆積著石頭，連綿成山丘，佈滿霜凍的山崖，相互重疊。然後攀援著柔弱的樹枝，涉過陡峭的小路，雙腳疲憊，身體睏乏，才勉強到達孤松（松樹名）。孤松下有一塊盤石，可以坐十個人。到松林還有十四五里路。到達后，就在林邊靠近龜嶺（山嶺名）的地方休息，觀看四嶺之內，就像在觀看手掌一樣清晰。未到松林，還有石懸溜（地名），下面空曠幽深，使人眼花繚亂。這裡是瀑布的源頭，三條水流的起始之處。上面有兩塊石頭懸在空中，好像要墜落卻沒有掉下來。旁邊有盤屋（地名）迂迴曲折，山壁陡峭，高達千仞，翠綠的樹林覆蓋著山崖，各種聲音一起響起，遺留下來的聲音在山谷中迴盪，好像斷絕了卻又能聽到。靖（人名）所尋找的，大概就是這種境界深邃，器物深厚，氣量寬廣的地方吧。以上都是描述石門（地名）的勝景。現在從保寧庵（寺廟名），沿著山澗向東走，經過小山（山名），俗稱新婦嶺（山嶺名）。三里路左右，有南北兩座石柱峰（山峰名），鐵舡峰（山峰名），懸掛的瀑布傾注在它們前面，形成龍潭（水潭名）。天將要下雨時，雲霧沒有不從那裡出來的。望向石柱峰的上方，正是十八賢臺（地名）。石柱峰下有庵的遺址，近年來被山澗的水沖毀了，沒有人居住。大概是以前的賢人遊覽的地方，從這裡取道，以登上絕頂。現在的人過了石柱峰就沒有再去的了。從保寧庵走五里路，到達福海庵（寺廟名）。從福海庵走二里路，到達祥雲庵（寺廟名）。祥雲庵是晉朝田晃（人名）的書堂，現在是地名，叫書堂源（地名）。前面有香象岡（山岡名），北面叫做阿那沖（地名），裡面有阿那寺（寺廟名）的遺址。舊時傳說山間的人有時能聽到鐘聲和梵唱的聲音，寺廟卻隱藏著看不見。在它旁邊半里路的地方，有羅漢巖（巖石名）。遠公（慧遠大師）的《山記》記載，有樵夫看見有人穿著沙門（出家人的通稱）的服裝，凌空直上，回頭坐在馬鞍上，很久......

【English Translation】 English version: It resembles twin watchtowers, with cliffs rising over a thousand 'ren' (ancient Chinese unit of length). Waterfalls cascade down. The 'Mountain Records' state that upon entering the forest and crossing the Twin Towers, one seems to tread on their foundations. After climbing and traversing for over ten 'li' (another ancient Chinese unit of length), one emerges from the forest, takes a slight turn, and encounters overlapping cliffs. Looking east, Mount Incense Burner (Xiang Lu Feng) stands out, surpassing all other peaks in beauty. Gazing north towards Jiujiang (a place name), one's eyes are delighted, and one's spirit refreshed. Beyond this point, the path feels increasingly narrow, so one proceeds with combined effort. After several hundred more steps, one reaches a dilapidated ridge, where accumulated stones form continuous hills and frost-covered cliffs overlap. Then, clinging to weak branches and traversing steep paths, with weary feet and exhausted bodies, one barely reaches the Lone Pine (Gu Song). Beneath it lies a flat rock, large enough for ten people to sit. The pine forest is still fourteen or fifteen 'li' away. Upon arrival, one rests by the forest's edge near Turtle Ridge (Gui Ling), viewing the four surrounding ridges as clearly as one's own palm. Before reaching the pine forest, there is also the Hanging Stone Stream (Shi Xuan Liu), with a secluded and profound space below, causing dizziness. This is the source of the waterfall, the beginning of three streams. Above, two stones hang in the air, seemingly about to fall but not yet. Nearby, there is the winding Pan House (Pan Wu), with cliffs rising a thousand 'ren', verdant forests covering the cliffs, and all kinds of sounds resonating together, leaving echoes in the valleys, seemingly fading away but still audible. What Jing (a person's name) sought was probably a place with such profound scenery, deep objects, and broad mind. The above describes the scenic beauty of Stone Gate (Shi Men). Now, starting from Baoning Monastery (Bao Ning An), walking east along the stream, passing Little Mountain (Xiao Shan), commonly known as New Bride Ridge (Xin Fu Ling). About three 'li' away, there are the North and South Stone Pillar Peaks (Shi Zhu Feng), and Iron Boat Peak (Tie Chuan Feng), with hanging waterfalls pouring down in front of them, forming Dragon Pool (Long Tan). When it is about to rain, clouds invariably emerge from there. Looking above the Stone Pillar Peak, one sees the Eighteen Sages Platform (Shi Ba Xian Tai). Below the Stone Pillar Peak are the ruins of a hermitage, which have been destroyed by the stream in recent years, and no one lives there. It was probably a place where ancient sages visited, taking this route to reach the summit. Nowadays, people pass the Stone Pillar Peak without going any further. From Baoning Monastery, it is five 'li' to Fuhai Monastery (Fu Hai An). From Fuhai Monastery, it is two 'li' to Xiangyun Monastery (Xiang Yun An). Xiangyun Monastery was the study of Tian Huang (a person's name) of the Jin Dynasty, now a place name called Study Stream Source (Shu Tang Yuan). In front is Incense Elephant Hill (Xiang Xiang Gang), and to the north is Ana Chong (a place name), where the ruins of Ana Temple (Ana Si) are located. It is said that people in the mountains sometimes hear the sounds of bells and chanting, but the temple remains hidden. Half a 'li' away is Arhat Rock (Luo Han Yan). Yuan Gong's (Master Huiyuan) 'Mountain Records' state that a woodcutter saw someone wearing the robes of a 'shamen' (a general term for monks), ascending straight into the sky, turning around and sitting on a saddle, for a long time......

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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□□□峰頂有庵。同名雲頂。亦廬山之一峰。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。命東吳僧緣德居之賜號。道濟禪師卒。葬于圓通之東峰。今號廣福院。去圓通二里。以圓通之壯觀甲于山北不減。山南之歸宗。而土田上腴。歲入倍之。石渠流水。二百五十餘丈。水源有清音亭。然是寺也。獨無古今一人題詠碑刻。凡乾德中所賜緣德手詔。四道宋齊丘書簡八幅。晉王景遂書百勝軍節度使王崇文書。及道濟所衣三事衲。並藏於廣福。廣福以上皆隸江州云。

廬山記卷第一

一校了于字莫改本品方木也 大正藏第 51 冊 No. 2095 廬山記

廬山記卷第二

敘山南篇第三

由圓通二十里。至康王谷景德觀。舊名康王觀。入谷中溯澗行五里。至龍泉院。又二十里。有水簾。飛泉被巖而下者二三十派。其高不可計。其廣七十餘尺。陸鴻漸茶經嘗第其水為天下第一。舊傳。楚康王為秦將王剪所窘。匿於谷中。因隱焉故。號康王谷。觀之碑刻

【現代漢語翻譯】 現代漢語譯本： 與雲氣一同消散。這就是得道之人。也可以說是阿羅寺之類的地方。山深地靈，是聖賢居住的地方，這樣說並不過分。祥雲之上十里處有□□□峰頂有庵，同名雲頂，也是廬山的一座山峰，特別□□□。從祥雲出發八里，到達月輪庵。月輪庵旁邊，有靈□□□靈泉，七里路到達報國庵。從報國庵一里路，向東南方向走出官道，到達甘泉驛。再走五里到達崇勝禪院，舊名觀音圓通道場。始建於南唐乾德六年，命東吳僧人緣德居住於此，並賜予稱號。道濟禪師圓寂后，葬于圓通的東峰，現在叫做廣福院，距離圓通二里。圓通的壯觀景像在山北一帶堪稱第一，不亞於山南的歸宗。而且土地肥沃，每年的收入翻倍。石渠流水長達二百五十餘丈，水源處有清音亭。然而這座寺廟，竟然沒有古今任何一人的題詠碑刻。凡是乾德年間所賜予緣德的手詔四道，宋齊丘的書信八幅，晉王景遂的書信，百勝軍節度使王崇文的書信，以及道濟禪師所穿的三事衲衣，都收藏在廣福院。廣福院以上的地方都隸屬於江州。 《廬山記》卷第一 一校了于字莫改本品方木也 大正藏第 51 冊 No. 2095 《廬山記》 《廬山記》卷第二 敘山南篇第三 從圓通出發二十里，到達康王谷景德觀，舊名康王觀。進入山谷中沿著溪澗走五里，到達龍泉院。再走二十里，有水簾，飛流的泉水從巖石上傾瀉而下，有二三十條支流，它的高度無法估計，寬度有七十多尺。陸鴻漸在《茶經》中曾經將這裡的水評為天下第一。舊時傳說，楚康王被秦將王剪所逼迫，藏匿於山谷中，因此隱居於此，所以叫做康王谷。觀中的碑刻。

【English Translation】 English version: They vanish together with the clouds and mist. This is the one who has attained the Dao (the Way). It can also be said to be a place like Aranya (a secluded place for meditation). The mountains are deep and the land is spiritually potent, a dwelling place for sages and worthies. It is not an exaggeration to say so. Ten li (a Chinese unit of distance, approximately 500 meters) above Xiangyun (Auspicious Clouds) there is a □□□ peak with a hermitage on top, also named Yunding (Cloud Top), which is also one of the peaks of Mount Lu, especially □□□. From Xiangyun, it is eight li to Yuelun Hermitage (Moon Wheel Hermitage). Beside Yuelun, there is a Ling□□□ Lingquan (Spirit Spring), and seven li to Baoguo Hermitage (Repaying the Country Hermitage). From Baoguo Hermitage, one li southeast, out of the official road to Ganquan Post (Sweet Spring Post). Another five li to Chong Sheng Chan Monastery (Venerating Victory Zen Monastery), formerly named Guanyin Yuantong Daochang (Guanyin Perfect Penetration Practice Place). It was established in the sixth year of the Qian De era of the Southern Tang Dynasty, and the monk Yuande from Dongwu was ordered to reside there and was granted a title. When Chan Master Daoji passed away, he was buried on the east peak of Yuantong, now called Guangfu Courtyard (Extensive Blessing Courtyard), two li away from Yuantong. The magnificent scenery of Yuantong is the best in the north of the mountain, no less than Guizong (Returning to the Source) in the south of the mountain. Moreover, the land is fertile, and the annual income is doubled. The stone channel flows for more than two hundred and fifty zhang (a Chinese unit of length, approximately 3.33 meters), and there is a Qingyin Pavilion (Clear Sound Pavilion) at the source of the water. However, this temple does not have any inscriptions or steles by anyone from ancient or modern times. All four imperial edicts granted to Yuande during the Qian De era, eight letters from Song Qiqiu, letters from Jin Wang Jingsui, letters from Wang Chongwen, the Jiedushi (military governor) of the Baisheng Army, and the three-piece kasaya (Buddhist robe) worn by Daoji are all stored in Guangfu. Everything above Guangfu belongs to Jiangzhou. Lushan Ji (Records of Mount Lu) Volume 1 Once proofread, do not change the words, this product is made of Fangmu (a type of wood) Taisho Tripitaka Volume 51 No. 2095 Lushan Ji (Records of Mount Lu) Lushan Ji (Records of Mount Lu) Volume 2 Narrative of the Southern Mountain Chapter 3 From Yuantong, it is twenty li to Kang Wang Gu Jingde Guan (Kang Wang Valley Jingde Temple), formerly named Kang Wang Guan (Kang Wang Temple). Entering the valley and walking five li along the stream, you reach Longquan Yuan (Dragon Spring Monastery). Another twenty li, there is a waterfall, with flying springs cascading down the rocks in twenty or thirty streams. Its height is immeasurable, and its width is more than seventy chi (a Chinese unit of length, approximately 0.33 meters). Lu Hongjian in the 'Classic of Tea' once rated its water as the best in the world. According to legend, King Kang of Chu was forced by the Qin general Wang Jian and hid in the valley, thus living in seclusion here, hence the name Kang Wang Gu (Kang Wang Valley). The inscriptions on the stele in the temple.

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皆言其然。考之不是也。楚康王昭以春秋魯襄公之二十八年。及宋魯陳鄭許之君。送葬于西門之外。諸侯之大夫皆至於墓。時楚方強。去王剪虜負芻滅楚者。凡三百二十六年。其間不容復有康王也。國亡而自匿於山谷。或康王之子孫。未可知也。舊觀基在谷中。梁大同二年。道士張法施所建。隋開皇十年。道士丁玄真能攝伏鬼神。遷銅馬廟于谷內。而建今觀焉。康王觀之西半里。有大明庵。由大明庵至毗盧庵長興庵。皆二里。康王觀之南五里。又有干壽庵。由干壽二里。至仁王院。由仁王至凈慧院七里。自康王觀由官道十五里。亦至凈慧禪院。凈慧舊名黃龍靈湯院。有湯泉。四時沸騰。為丹黃之臭。須臾熟生物。病瘡人浴之有愈者。黃龍山在靈湯之南。亦廬山之別峰也。其南十里。亦有清霞觀。靈湯之東二里。道傍有謝康樂經臺。又三里過栗里源。有陶令醉石。陶令名潛。字元亮。或曰。字淵明。義熙三年。為彭澤令曰。吾安能為五斗米。折腰于鄉里小兒。乃棄去。賦歸去來。晉書南史有傳。所居栗里兩山間有大石。仰視懸瀑。平廣可坐十餘人。元亮自放以酒。故名醉石。自栗里三里。至承天歸宗禪院。晉咸康六年。寧遠將軍江州刺史王羲之。置以處梵僧那連耶舍尊者一名達摩多羅故。有右軍墨池。至唐寶曆初。僧智

【現代漢語翻譯】 現代漢語譯本： 大家都說它是真的，但考證后發現並非如此。楚康王（楚國的一位君主）按照《春秋》記載，在魯襄公二十八年，與宋、魯、陳、鄭、許的國君一起，在西門外送葬。各諸侯國的大夫都到了墓地。當時楚國正強大。距離王翦（秦國將領）俘虜負芻（楚王），滅亡楚國，總共三百二十六年。這期間不可能再有一個康王。可能是楚國滅亡后，康王的子孫隱匿在山谷中，也未可知。舊康王觀的遺址在山谷中。梁朝大同二年，道士張法施所建。隋朝開皇十年，道士丁玄真能降伏鬼神，將銅馬廟遷到谷內，並建造了現在的康王觀。康王觀西邊半里路，有大明庵。從大明庵到毗盧庵、長興庵，都是二里路。康王觀南邊五里路，又有干壽庵。從干壽庵二里路，到仁王院。從仁王院到凈慧院七里路。從康王觀沿著官道十五里路，也能到達凈慧禪院。凈慧院舊名黃龍靈湯院，有溫泉，四季沸騰，散發著丹黃色的氣味，很快就能煮熟東西。患有面板病的人洗浴后，有的會痊癒。黃龍山在靈湯院的南邊，也是廬山的一座別峰。其南邊十里路，也有清霞觀。靈湯院東邊二里路，路旁有謝康樂（謝靈運）的經臺。再走三里路，經過栗里源，有陶令（陶淵明）醉石。陶令名陶潛，字元亮，或者說字淵明。義熙三年，擔任彭澤縣令時說：『我怎麼能爲了五斗米，向鄉里的小人折腰呢？』於是辭官離去，寫了《歸去來兮辭》。《晉書》、《南史》有他的傳記。他所居住的栗里，兩山之間有一塊大石頭，抬頭看是懸掛的瀑布，平坦寬闊可以坐十幾個人。陶淵明放縱自己飲酒，所以叫做醉石。從栗里三里路，到承天歸宗禪院。晉朝咸康六年，寧遠將軍、江州刺史王羲之，設定此院來安置梵僧那連耶舍尊者（又名達摩多羅），所以有右軍墨池。到了唐朝寶曆初年，僧人智

【English Translation】 English version: Everyone says it is so, but upon examination, it is not. King Kang of Chu (a ruler of the Chu state), according to the 'Spring and Autumn Annals,' in the 28th year of Duke Xiang of Lu, along with the rulers of Song, Lu, Chen, Zheng, and Xu, held a funeral procession outside the West Gate. The high officials of all the feudal lords arrived at the tomb. At that time, the Chu state was strong. It was a total of 326 years from when Wang Jian (a Qin general) captured Fu Chu (the King of Chu) and destroyed the Chu state. During this period, it was impossible for there to be another King Kang. It is possible that after the Chu state was destroyed, the descendants of King Kang hid in the mountains and valleys, but this is unknown. The old site of Kang Wang Temple is in the valley. It was built by the Taoist Zhang Fashi in the second year of the Datong era of the Liang Dynasty. In the tenth year of the Kaihuang era of the Sui Dynasty, the Taoist Ding Xuanzhen was able to subdue ghosts and gods, moved the Bronze Horse Temple into the valley, and built the current Kang Wang Temple. Half a mile west of Kang Wang Temple is Daming Nunnery. From Daming Nunnery to Pilu Nunnery and Changxing Nunnery, it is all two miles. Five miles south of Kang Wang Temple is also Ganshou Nunnery. From Ganshou Nunnery, it is two miles to Renwang Monastery. From Renwang Monastery to Jinghui Monastery, it is seven miles. From Kang Wang Temple, along the official road for fifteen miles, one can also reach Jinghui Chan Monastery. Jinghui Monastery was formerly named Huanglong Lingtang Monastery, and it has a hot spring that boils all year round, emitting a reddish-yellow odor, and can quickly cook things. People with skin diseases who bathe in it sometimes recover. Huanglong Mountain is south of Lingtang Monastery and is also a separate peak of Mount Lu. Ten miles to its south is also Qingxia Temple. Two miles east of Lingtang Monastery, by the roadside, is Xie Kangle's (Xie Lingyun) Sutra Platform. Three miles further, passing Luli Source, is Tao Ling's (Tao Yuanming) Drunken Rock. Tao Ling's name was Tao Qian, courtesy name Yuanliang, or Yuanming. In the third year of the Yixi era, when he served as the magistrate of Pengze County, he said, 'How can I bend my waist to petty officials in the village for five pecks of rice?' So he resigned and wrote the 'Returning Home' poem. The 'Book of Jin' and 'History of the Southern Dynasties' have his biography. His residence in Luli, between two mountains, has a large rock. Looking up, there is a hanging waterfall. It is flat and wide enough for more than ten people to sit. Tao Yuanming indulged himself in wine, so it is called Drunken Rock. Three miles from Luli is Chengtian Guizong Chan Monastery. In the sixth year of the Xiankang era of the Jin Dynasty, Ningyuan General and Governor of Jiangzhou, Wang Xizhi, established this monastery to house the Indian monk Naliyanayasas (also known as Dharmatara), so there is the Ink Pond of the Right Army. In the early years of the Baoli era of the Tang Dynasty, the monk Zhi

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常居焉。始大興禪剎。智常大曆中。得法于江西道一禪師。道一姓馬。僧史謂之馬祖。智常之目重瞳。以毒藥自按摩之。使目眥俱赤。世號赤眼歸宗。江州刺史李勃。與常問答語。在景德傳燈錄。土木之盛山南為冠。金輪峰上霄峰正居其後。左右盤礴。面勢平遠。昔人卜其基曰。是山有翔鸞展翼之勢。院東之水故名鸞溪。溪上有橋。溪西石渠流泉二百餘丈。因水為硙。瀹圃栽蔬。規摹氣象皆有可觀者。金輪之峰左右有石鏡。隱現無時。光潤如鑒。熙寧五年夏。有客遊歸宗。歸謂予言。今日在寺門上。見金輪峰石鏡。寺僧言。有居數年未之見者。上霄峰杰然最高。即始皇登之。謂其與霄漢相接。因名焉。陳太僕卿劉刪詩曰。秦始瞰宇宙。漢帝上旌旃蓋謂此也。世傳。峰半如有石室。中有文字。云是夏禹所刻。其字大如掌。文皆隱起。外有石遮蔽之。自上懸縋方到。春夏泉流不可辨。秋冬方分明。昔有好事者。往摹之僅百餘言。今人無復至者。艑底池亦在上霄峰后。尋陽記云。吳猛乘舟。龍負而行。猛戒舟人閉目。舟人聞曳觸林木之聲。懼而竊窺。龍遂委其舡山預。舊傳故老真見山頂猶有敗艑。棲賢之東後有櫓斷源。亦因猛得名。歲月已久。莫可考驗矣。尋陽記又云。山有三石樑。長數丈。廣不盈尺。杳然無底。吳猛與弟

子緣石樑而度。見金闕玉房。地皆五色文。石如翚卵。並有棋樹。皆高丈餘。輕風時度。聞鐘磬之聲。見一老人。坐桂樹下。玉杯盛甘露漿授猛。又逢數人。宛若舊識。仍設玉膏。猛弟子輒竊一寶器。欲來示世人。須臾雲霧晦冥。梁化如指。猛令送還。乃手引諸徒。閉目而返。劉刪詩故云。危梁耿大壑。瀑布曳中天。李白詩亦云。金闕前開二峰長。銀河倒掛三石樑。神仙之事固莫知其處也。歸宗之傍西行百餘步。有祥符觀。舊名靈溪。九江錄云。齊永明元年。道士宋文超。依廬山南麓而創焉。觀記云。玉笥山記云。秦亂名宦者十有三人。棄官學道。經于廬山。內武士三人。曰唐建威李德殳宋云刀。欲遂棲焉。餘十人曰。不然。初志歸於群玉洞府。豈可中道而廢。言訖未行。一夕雷電奄。至菴舍左右。化成二溪。溪中盤石上有玉簡天篆。曰神化靈溪。金簡標題。真人受旨。玉洞潛棲。十人者莫知所終。三武士遂棲於溪側。漢武帝時。賜名靈溪觀。南唐齊王景達。重修功未就而薨。其賢順妃實成其志。是碑也。文林郎試秘書省正字掌宮宅表奏。宋渙奉命撰。開寶五年太歲壬申八月戊子朔六日樹。故屋壁間有寫真。題曰。守太師尚書令齊王食邑一萬戶。實封三千戶。李達謚昭孝。冊封太弟。太歲癸酉二月丙戌二十四日己酉寫

【現代漢語翻譯】 子緣石樑而度，看見金闕玉房（神仙居住的宮殿）。地上都是五彩的花紋，石頭像鳥卵一樣。還有棋樹，都有一丈多高。輕風時時吹過，能聽到鐘磬的聲音。看見一位老人，坐在桂樹下，用玉杯盛著甘露漿給猛。又遇到幾個人，好像是以前認識的。他們擺設玉膏。猛的弟子偷偷拿了一個寶器，想要拿給世人看。一會兒，雲霧變得昏暗，石樑變得像手指一樣細。猛命令他送回去，然後親自帶領弟子們，閉著眼睛返回。劉刪的詩因此說：『危險的石樑橫跨巨大的山谷，瀑布像布一樣掛在半空中。』李白的詩也說：『金闕前，兩座山峰高高聳立，銀河倒掛在三條石樑上。』神仙的事情本來就不知道在哪裡。從歸宗寺旁邊向西走一百多步，有祥符觀，以前叫靈溪。九江錄記載：齊永明元年，道士宋文超，依靠廬山南麓建立了它。觀記記載：玉笥山記記載：秦朝末年，有十三個做官的人，放棄官職學習道術，經過廬山。其中有三個武士，名叫唐建威、李德殳（shū）、宋云刀。他們想要在這裡隱居。其餘十個人說：『不行。我們最初的志向是回到群玉洞府，怎麼能半途而廢呢？』說完還沒走，一個晚上，雷電突然來到菴舍左右，化成了兩條溪流。溪流中的盤石上有玉簡天篆（道教文字），寫著『神化靈溪，金簡標題，真人接受旨意，在玉洞中潛藏。』這十個人不知道最後去了哪裡。三個武士就在溪邊隱居。漢武帝的時候，賜名靈溪觀。南唐齊王景達，重修工程還沒完成就去世了。他的賢順妃完成了他的遺願。這就是碑文的由來。文林郎試秘書省正字掌宮宅表奏，宋渙奉命撰寫。開寶五年，太歲壬申年八月初六日立。舊屋的墻壁間有**，上面題寫著：『守太師尚書令齊王食邑一萬戶，實封三千戶。李達謚號昭孝，冊封為太弟。太歲癸酉年二月二十四日寫。』

【English Translation】 Zi Yuan crossed over a stone bridge. He saw the Golden Tower and Jade Chambers (palaces where immortals reside). The ground was covered in five-colored patterns, and the stones were like bird eggs. There were also chess trees, all over ten feet tall. A gentle breeze occasionally passed by, and he could hear the sounds of bells and chimes. He saw an old man sitting under a cassia tree, offering Meng (name of a person) sweet dew in a jade cup. He also met several people who seemed like old acquaintances. They set out jade paste. Meng's disciple secretly stole a treasure, wanting to show it to the world. Suddenly, the clouds and mist became dark, and the stone bridge became as thin as a finger. Meng ordered him to return it, and then personally led his disciples back with their eyes closed. Liu Shan's poem therefore says: 'The dangerous stone bridge spans a great ravine, the waterfall hangs like cloth in the middle of the sky.' Li Bai's poem also says: 'In front of the Golden Tower, two peaks stand tall, the Silver River hangs upside down on three stone bridges.' The affairs of immortals are originally unknown. From beside Guizong Temple, walking west for over a hundred steps, there is Xiangfu Temple, formerly called Lingxi. The Jiujiang Record states: In the first year of Yongming in the Qi Dynasty, the Daoist Song Wenchao, relying on the southern foot of Mount Lu, founded it. The Temple Record states: The Yu Si Mountain Record states: At the end of the Qin Dynasty, thirteen officials abandoned their positions to study Daoism, passing through Mount Lu. Among them were three warriors, named Tang Jianwei, Li Deshu (surname and given name), and Song Yundao. They wanted to live in seclusion here. The other ten people said: 'No. Our original aspiration was to return to the Qunyu Cave Mansion, how can we give up halfway?' Before they finished speaking, one night, thunder and lightning suddenly came to the left and right of the hermitage, transforming into two streams. On the flat rocks in the streams were jade slips with celestial script (Daoist writing), which read 'Divinely Transformed Lingxi, Golden Slip Title, Realized Person Receives Decree, Hidden in the Jade Cave.' The ten people did not know where they went in the end. The three warriors then lived in seclusion beside the stream. During the reign of Emperor Wu of the Han Dynasty, it was named Lingxi Temple. Qi King Jingda of the Southern Tang Dynasty, died before completing the reconstruction project. His virtuous consort completed his wishes. This is the origin of the inscription. Wenlin Lang tried the Secretariat Province Zhengzi in charge of palace house table play, Song Huan was ordered to write. It was erected on the sixth day of the eighth month of the fifth year of Kaibao, the year of Renshen. On the walls of the old house there is **, inscribed: 'Grand Preceptor, Minister of the Imperial Secretariat, Qi King, with a fief of 10,000 households, actually sealed 3,000 households. Li Da was posthumously named Zhaoxiao, and was appointed as Crown Prince. Written on the twenty-fourth day of the second month of the year Guiyou.'

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。由靈溪一里。至香泉院。吳大和六年。僧惠珍置次上塔次下塔。皆百步相望。香泉云者。以流水過董奉之杏林故。名二塔。即歸宗之方墳也。由下塔五里。至隆教院。在般若峰頂。舊名般若臺。隆教之傍有石門庵。次布水庵。次覺性庵。一名崔師臺。皆不遠百步。覺性之上百餘步。有重巖庵。過重巖三里。至謝景先草堂。景先以醫技游公卿之門。丞相韓魏公。及臺閣名士。往往贈之詩。自云所居即杏林之故地。杏林在山北。事具太一觀。由謝氏草堂三里。至靈棲院。一峰在其上百餘步卓然特立。亦名紫霄峰。峰頂有鐵浮圖九級。記云。劉瑗序云。周顯德中。有祥光現於其地。人咸異之。闕下十二尺。得古記云。赤烏二年。有天竺沙門。以釋迦佛舍利葬焉。案高僧傳。吳赤烏十年丁卯歲。沙門康僧會初至建鄴。時吳國初見沙門容服非常。有司奏。應撿察。權即召會詰曰。佛有何靈。會曰。如來遷跡已越千年。遺骨舍利神應無方。權以為誕謂曰。若得舍利。當爲造塔。乃潔凈室。以銅瓶加凡禮請。至三七日。忽聞瓶中槍然有聲。果得舍利。舉朝集觀。五色照耀。權復以烈火試之不焚。擊之入鐵不碎。權大嗟伏。即為造塔。以始有佛宇故。號建初。則其前八年未有葬舍利者明矣。世俗茍欲張大其事。因失其實。多此類也。

景德中。始易浮圖以鐵。皇祐二年重修。晉咸康中。梵僧耶舍卒亦墳于靈棲。靈棲之下八里。有三將軍廟。去歸宗一里。即謂秦武士唐建威已下三人者。鄉人歲祠焉。由靈棲至重云庵四里。次萬歲庵。次天宮庵。皆相去百步。由天宮至余峰庵一里。余峰之傍上山二十里。至白雲峰。上有洞穴。大石如床。洞中流泉。其地可耕。今無居者。山中行人望懸瀑。直下數百尺。皆知其出於白雲洞也。由余峰二里。至先天觀。舊名崇善。梁大同二年。鄱陽太守楊友江置。保大初。女真楊保宗重修。錫名真風。有保大五年歲次丁未八月壬午朔二十八日己酉。朝議郎尚書虞部員外郎武騎尉賜緋魚袋韓熙載奉敕撰記。略曰。六宮之中。競施服玩珠珍彩繡。計逾千萬。碑陰刻當時嬪御姓氏十餘人。其西北半里。有柳大卿名宏。建陽人。官于江東。樂此真境。因作室焉。由先天至太虛簡寂觀二里。宋陸先生之隱居也。先生名修靜。吳興東遷人。元嘉末因市藥京邑。文帝素欽其風。作停霞寶輦。使左僕射徐湛宣旨留之。先生固辭。遂游江漢。后帝有大和之難。人咸異之。大明五年。始置館廬山。泰始三年。明帝復加詔命。仍使刺史王景文敦勸。屢辭不獲。乃至闕設崇虛館通仙堂。以待之。仍會儒釋之士。講道于莊嚴佛寺久之。永徽初。啟求還

【現代漢語翻譯】 現代漢語譯本 景德年間，開始用鐵來建造佛塔。皇祐二年重新修繕。晉朝咸康年間，梵僧耶舍（梵僧的名字）去世后也葬在靈棲。靈棲下方八里處，有三將軍廟，距離歸宗寺一里。這裡所說的三將軍指的是秦朝的武士、唐朝的建威以及其他一人，當地百姓每年都會祭祀他們。從靈棲到重云庵有四里路，之後是萬歲庵，再之後是天宮庵，每個庵之間相隔百步。從天宮庵到余峰庵有一里路。沿著余峰旁邊上山二十里，就到了白雲峰，上面有洞穴，大石頭像床一樣。洞中流淌著泉水，那裡的土地可以耕種，但現在沒有人居住。山中行人遙望懸掛的瀑布，直瀉而下數百尺，都知道這水是從白雲洞流出來的。從余峰走二里路，就到了先天觀，舊名崇善。梁朝大同二年，鄱陽太守楊友江建造了它。保大初年，女真族的楊保宗重新修繕，並賜名為真風。有保大五年歲次丁未八月壬午朔二十八日己酉，朝議郎、尚書虞部員外郎、武騎尉、賜緋魚袋的韓熙載奉皇帝的命令撰寫了碑記。碑記中略述：『六宮之中，競相施捨服飾、玩物、珍珠、彩繡，總價值超過千萬。』碑陰刻有當時嬪妃的姓氏十餘人。在先天觀西北半里處，有柳大卿，名叫柳宏（人名），建陽人，在江東做官，喜愛這裡的清幽環境，因此在這裡建造了住所。從先天觀到太虛簡寂觀有二里路，這裡是宋朝陸修靜先生（人名）隱居的地方。先生名陸修靜，吳興東遷人。元嘉末年，因為在京城購買藥物，文帝一向欽佩他的風範，特意製作了停霞寶輦，派遣左僕射徐湛宣旨挽留他。先生堅決推辭，於是遊歷江漢。後來文帝遭遇大和之難，人們都覺得這件事很奇異。大明五年，開始在廬山設定館舍。泰始三年，明帝再次下詔，仍然派遣刺史王景文敦促勸請，先生多次推辭沒有獲得允許，於是朝廷專門設定了崇虛館、通仙堂來招待他。朝廷還召集儒家和佛教的人士，在莊嚴佛寺講道很久。永徽初年，陸修靜先生上書請求還鄉。

【English Translation】 English version During the Jingde period, they began to build the pagoda with iron. It was rebuilt in the second year of the Huangyou reign. In the Xiankang period of the Jin Dynasty, the monk Yeshe (name of the monk) from India also was buried at Lingqi. Eight li below Lingqi, there is the Temple of the Three Generals, one li away from Guizong Temple. The Three Generals mentioned here refer to a warrior from the Qin Dynasty, Jianwei from the Tang Dynasty, and one other person, whom the local people worship every year. From Lingqi to Chongyun Hermitage is a distance of four li, followed by Wansui Hermitage, and then Tiangong Hermitage, each separated by a hundred steps. From Tiangong Hermitage to Yufeng Hermitage is one li. Ascending the mountain alongside Yufeng for twenty li, one reaches Baiyun Peak, where there are caves, and large stones like beds. Springs flow within the caves, and the land there is cultivable, but now no one lives there. Travelers in the mountains look up at the hanging waterfalls, plunging down hundreds of feet, and all know that the water flows from Baiyun Cave. From Yufeng, it is two li to Xiantian Temple, formerly named Chongshan. It was built in the second year of the Datong reign of the Liang Dynasty by Yang Youjiang (name), the Prefect of Poyang. In the early years of the Baoda reign, Yang Baozong (name) of the Jurchen people rebuilt it and bestowed the name Zhenfeng. There is a record from the fifth year of the Baoda reign, the year being Dingwei, the eighth month, Renwu day of the lunar month, the twenty-eighth day, Jiyou day, inscribed by Han Xizai (name), Advisory Academician of the Court, Director of the Department of Works of the Ministry of Public Works, Military Official of the Cavalry, and holder of the Crimson Fish Bag, who was ordered by the emperor to write the inscription. The inscription briefly states: 'Within the six palaces, they competed to donate clothing, playthings, pearls, and colorful embroidery, with a total value exceeding ten million.' Engraved on the back of the stele are the surnames of more than ten imperial concubines of that time. Half a li northwest of Xiantian Temple, there is Liu Daqing, named Liu Hong (name), a native of Jianyang, who served as an official in Jiangdong and loved the serene environment here, so he built a residence here. From Xiantian Temple to Taixu Jianji Temple is two li, which is where Mr. Lu Xiujing (name) of the Song Dynasty lived in seclusion. Mr. Lu Xiujing, a native of Dongqian, Wuxing. At the end of the Yuanjia period, because he was buying medicine in the capital, Emperor Wen had always admired his demeanor, so he specially made a Tingxia Treasure Carriage and sent the Left Minister Xu Zhan to convey the imperial decree to retain him. Mr. Lu firmly declined, so he traveled to Jianghan. Later, Emperor Wen encountered the Great Harmony Disaster, and people found this matter strange. In the fifth year of Daming, he began to set up residences on Mount Lu. In the third year of Taishi, Emperor Ming again issued an edict, still sending the Governor Wang Jingwen to urge and persuade him. Mr. Lu repeatedly declined without being allowed, so the court specially set up Chongxu Hall and Tongxian Hall to entertain him. The court also gathered Confucian and Buddhist scholars to lecture at the Solemn Buddhist Temple for a long time. In the early years of Yonghui, Mr. Lu Xiujing submitted a request to return to his hometown.

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山。不許。五年三月二日。即化。膚色如生。清香不絕。后三日。廬山諸徒咸見先生霓旌紛然來止。須臾不知所在。先生之去也。常衣布囊。至是布囊掛于巖樹。今西澗一峰名布囊巖。賜謚簡寂先生。始以故居為簡寂觀。唐太極元年二月七日。敕醮于觀。有黑龍群鶴之異。降詔褒異。仍付史館。辭多不載。觀在白雲峰之下。其間一峰獨出而秀卓者。曰紫霄峰。故張祜詩曰。紫霄峰下草堂仙。千載空遺石磬懸。其北又有屏風山。丹崖紫壁。縈繞盤礴。實山南之甲觀。其前一里。有雞籠山。高百餘丈。峰傍有石。遠望之若雞。一青一赤。尋陽記曰。雞籠山下有澗水。常深一尺。泉涌如潮。晷刻不差。朔望尤大。其俗呼為潮泉。今蕪沒無知者。觀門之上有朝真閣。殿前有先生醮石。高六七尺。方廣丈餘。其向干亥。亦名禮斗石。殿之後有道藏石刻目錄。列於四壁。藏中銅天尊像。耆舊云。是像也。本歸宗寺之佛。會昌之毀寺也。為道士所得。寺雖復而不還。故其像衣沙門服。而加冠焉。聞者哂之。次有先生石磬。其聲清越。祠堂之西有白雲樓。觀之在梁也。名簡寂館。司徒右長史太子仆建昌縣開國侯吳興沈璇撰記。天監十四年十一月立。至唐寶應中。道士吳筠又作先生碑。上元二年歲次辛丑九月十三日建。二碑並保大中重立

。是觀也頗存陳隋至唐已來人題詠。西澗懸瀑落於廡前。韋應物之為刺史也。游其下。故其詩卒章曰。曠歲懷茲賞。行春始重尋。聊將橫吹笛。一寫山水音。其北別有瀑水。下與西澗合。白雲樓坐見此二瀑。苦竹亙生於山谷。春筍初出。其味甘美。俗傳廬山詩云。簡寂觀中甜苦筍。歸宗寺里淡咸[〦/(刀了(留-刀-田))/(囗@(一/非))]。言皆珍快也。觀門外有先生煉丹井。次有連理樹。其干合抱。其根盤罩于巨石之上。澗中有許堅𣉜衣石。堅江南野人有道術。亦善吟詠。卒于金陵逆旅。已而人有遇者。嘗好浣衣曝此石上。由簡寂至棲隱觀五里。古名棲隱洞。舊傳。梁昭明太子書堂也。保大中。道士譚紫霄。來自閩中。賜號金門羽客。始立觀於此。譚之在閩中。號洞玄天師貞一先生。棲隱之東五里。有古靈庵。由古靈至開先禪院十里。舊傳。梁昭明太子之居棲隱也。又筑招隱室於此。南唐元宗居藩邸時為書堂。即位后保大年始為伽藍。號開先。馮延巳記碣見存。本朝興國二年。賜名華藏。鶴鳴峰在其後。元宗之徙南都也。至此院賞戀久之。故有烈祖元宗後主之畫像。及元宗之舊榻。藏焉至今。開先棲賢歸宗圓通四院之僧。皆以三忌日營齋。以懷之。由官道過澗橋。上有四會亭。次楊梅亭。當寺門有招

【現代漢語翻譯】 現代漢語譯本：這種景象也頗能見到陳隋到唐朝以來人們的題詠。西澗的瀑布懸掛在屋檐前。韋應物擔任刺史時，曾在此遊覽。所以他的詩的最後一章說：『多年來懷念這美好的景色，春天來臨才重新尋訪。姑且用橫吹的笛子，來描繪這山水的聲音。』它的北面另有瀑布，下流與西澗匯合。在白雲樓上可以坐著觀賞這兩條瀑布。苦竹遍佈山谷，春筍剛長出來，味道甘甜鮮美。民間流傳廬山的詩句說：『簡寂觀中的甜苦筍，歸宗寺里的淡咸[〦/(刀了(留-刀-田))/(囗@(一/非))]。』說的都是珍貴美味的東西。觀門外有先生煉丹井，旁邊有連理樹，樹幹合抱粗細，樹根盤繞覆蓋在巨大的石頭上。澗中有許堅浣衣石。許堅是江南的鄉野之人，有道術，也擅長吟詠。死在金陵的旅館中。不久之後有人遇到他。他曾經喜歡把衣服洗好后晾曬在這塊石頭上。從簡寂觀到棲隱觀有五里路。古時候叫做棲隱洞。舊時傳說這裡是梁昭明太子讀書的地方。保大年間，道士譚紫霄，從閩中來，被賜予『金門羽客』的稱號。開始在這裡建立道觀。譚紫霄在閩中時，號稱洞玄天師貞一先生。棲隱觀的東面五里路，有古靈庵。從古靈庵到開先禪院有十里路。舊時傳說，梁昭明太子居住在棲隱觀時，又在這裡修建了招隱室。南唐元宗在做藩王的時候，這裡是他的書堂。即位后，在保大年間才開始改為伽藍（寺廟），命名為開先。馮延巳寫的碑文現在還儲存著。本朝興國二年，賜名華藏。鶴鳴峰在它的後面。元宗遷都南都時，到這座寺院遊賞，依戀了很久。所以有烈祖（李昪）、元宗（李璟）、後主（李煜）的畫像，以及元宗的舊床，都儲存在這裡至今。開先、棲賢、歸宗、圓通四座寺院的僧人，都在三個忌日舉行齋戒，來懷念他們。從官道經過澗橋，上面有四會亭，旁邊是楊梅亭。在寺廟門口有招 English version: This scenery also preserves the inscriptions and poems of people from the Chen, Sui, and Tang dynasties. The waterfall of the West Stream hangs in front of the eaves. When Wei Yingwu was the prefect, he traveled here. Therefore, the final chapter of his poem says: 'For years I have cherished this beautiful scenery, and in the spring I revisit it. Let me play the flute horizontally to depict the sounds of the mountains and rivers.' To its north, there is another waterfall that merges with the West Stream downstream. From the White Cloud Tower, one can sit and admire these two waterfalls. Bitter bamboo grows all over the valley, and the spring bamboo shoots are just emerging, with a sweet and delicious taste. A folk poem from Mount Lu says: 'The sweet bitter bamboo shoots in Jianji Temple (Jianji Guan), the bland and salty [〦/(刀了(留-刀-田))/(囗@(一/非))] in Guizong Temple (Guizong Si).' It speaks of precious and delicious things. Outside the temple gate is the alchemist's well, next to a conjoined tree, with a trunk as thick as an embrace, and its roots coiled and covered on huge rocks. In the stream is Xu Jian's (Xu Jian) washing stone. Xu Jian was a rustic man from Jiangnan who possessed Taoist arts and was also good at composing poems. He died in an inn in Jinling. Soon after, someone encountered him. He used to like to wash his clothes and dry them on this stone. From Jianji Temple to Qiyin Temple (Qiyin Guan) is five miles. In ancient times, it was called Qiyin Cave. According to legend, it was the study of Prince Zhaoming of Liang. During the Baoda period, the Taoist Tan Zixiao (Tan Zixiao) came from Minzhong and was granted the title 'Golden Gate Feathered Guest'. He began to establish a temple here. When Tan Zixiao was in Minzhong, he was known as the Zhenyi (Zhenyi) Master of Dongxuan. Five miles east of Qiyin Temple is Guling Nunnery (Guling An). From Guling Nunnery to Kaixian Monastery (Kaixian Chanyuan) is ten miles. According to legend, when Prince Zhaoming of Liang lived in Qiyin Temple, he also built Zhaoyin Chamber here. When Emperor Yuanzong of Southern Tang was a prince, this was his study. After he ascended the throne, during the Baoda period, it was converted into a monastery and named Kaixian. The inscription written by Feng Yanji (Feng Yanji) still exists. In the second year of the Xingguo reign of this dynasty, it was renamed Huazang. Crane Cry Peak (Heming Feng) is behind it. When Yuanzong moved the capital to the Southern Capital, he visited this monastery and lingered for a long time. Therefore, there are portraits of Emperor Liezu (Li Bian), Emperor Yuanzong (Li Jing), and the Later Ruler (Li Yu), as well as Yuanzong's old bed, which are preserved here to this day. The monks of the four monasteries of Kaixian, Qixian, Guizong, and Yuantong all hold fasts on the three memorial days to commemorate them. Passing through the Jian Bridge from the official road, there is the Sihui Pavilion above, and next to it is the Yangmei Pavilion. At the entrance of the temple is Zhao

【English Translation】 This scenery also preserves the inscriptions and poems of people from the Chen, Sui, and Tang dynasties. The waterfall of the West Stream (Xi Jian) hangs in front of the eaves. When Wei Yingwu was the prefect, he traveled here. Therefore, the final chapter of his poem says: 'For years I have cherished this beautiful scenery, and in the spring I revisit it. Let me play the flute horizontally to depict the sounds of the mountains and rivers.' To its north, there is another waterfall that merges with the West Stream downstream. From the White Cloud Tower (Baiyun Lou), one can sit and admire these two waterfalls. Bitter bamboo grows all over the valley, and the spring bamboo shoots are just emerging, with a sweet and delicious taste. A folk poem from Mount Lu says: 'The sweet bitter bamboo shoots in Jianji Temple (Jianji Guan), the bland and salty [〦/(刀了(留-刀-田))/(囗@(一/非))] in Guizong Temple (Guizong Si).' It speaks of precious and delicious things. Outside the temple gate is the alchemist's well, next to a conjoined tree, with a trunk as thick as an embrace, and its roots coiled and covered on huge rocks. In the stream is Xu Jian's (Xu Jian) washing stone. Xu Jian was a rustic man from Jiangnan who possessed Taoist arts and was also good at composing poems. He died in an inn in Jinling. Soon after, someone encountered him. He used to like to wash his clothes and dry them on this stone. From Jianji Temple to Qiyin Temple (Qiyin Guan) is five miles. In ancient times, it was called Qiyin Cave. According to legend, it was the study of Prince Zhaoming of Liang. During the Baoda period, the Taoist Tan Zixiao (Tan Zixiao) came from Minzhong and was granted the title 'Golden Gate Feathered Guest'. He began to establish a temple here. When Tan Zixiao was in Minzhong, he was known as the Zhenyi (Zhenyi) Master of Dongxuan. Five miles east of Qiyin Temple is Guling Nunnery (Guling An). From Guling Nunnery to Kaixian Monastery (Kaixian Chanyuan) is ten miles. According to legend, when Prince Zhaoming of Liang lived in Qiyin Temple, he also built Zhaoyin Chamber here. When Emperor Yuanzong of Southern Tang was a prince, this was his study. After he ascended the throne, during the Baoda period, it was converted into a monastery and named Kaixian. The inscription written by Feng Yanji (Feng Yanji) still exists. In the second year of the Xingguo reign of this dynasty, it was renamed Huazang. Crane Cry Peak (Heming Feng) is behind it. When Yuanzong moved the capital to the Southern Capital, he visited this monastery and lingered for a long time. Therefore, there are portraits of Emperor Liezu (Li Bian), Emperor Yuanzong (Li Jing), and the Later Ruler (Li Yu), as well as Yuanzong's old bed, which are preserved here to this day. The monks of the four monasteries of Kaixian, Qixian, Guizong, and Yuantong all hold fasts on the three memorial days to commemorate them. Passing through the Jian Bridge from the official road, there is the Sihui Pavilion above, and next to it is the Yangmei Pavilion. At the entrance of the temple is Zhao

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隱橋。橋下有石井。曰招隱泉。在陸羽茶經第六品。招隱皆古名也。元宗始作橋焉。瀑布在其西。山南山北有瀑布者。無慮十餘處。故貫休題廬山云。小瀑便高三百尺。短松多是一千年。唯此水著於前世。唐徐凝詩云。今古常如白練飛。一條界破青山色。李白雲。飛流直下三千尺。疑是銀河落半天。即此水也。香爐峰與雙劍峰相連屬在瀑水之傍。遷鶯谷在其東北。水源在山頂。人未有窮之者。或曰。西入康王谷。為水簾。東為開先之瀑布。院東大悲亭及諸堂榭。往往隱幾見之。澗中之石或含雲母。可坐可臥。可漱可濯。澗上有石橋。橋上有漱玉亭。此山南之絕致也。院前過溪西一里。有石碑庵。大石在山脊。天然如大碣堅礦。不可镵刻。由石碑上山七里。至永泰院。其上有黃石巖。九江錄云。古招隱寺在黃石巖下。此其是也。永泰之上。有道人庵。次聖僧巖。次善才巖。次羅漢巖。四庵巖相去在五里之間。瀑流之所過也。又五里皆登絕險。乃至黃石巖。俗傳黃石公所居非也。其崖壁皆黃色。視前三巖。特平廣可容百餘人。永泰之前。有文殊臺。與香爐雙劍峰相為高下。瀑布前在山下。皆仰而望之。固為雄偉。至文殊臺。則平視之。然後知轟雷飛練皆賦象之不足也。開先之東半山別有小瀑。飄灑亦不下百餘尺。名曰馬尾

【現代漢語翻譯】 現代漢語譯本 隱橋。橋下有一石井，名為招隱泉，記載於陸羽《茶經》第六品中。招隱都是古老的地名。唐玄宗時期開始在此建造橋樑。瀑布位於橋的西側。廬山南面和北面有瀑布的地方，不下十餘處。所以貫休在題詠廬山的詩中寫道：『小瀑便高三百尺，短松多是一千年。』唯獨這處瀑布在很早以前就已聞名於世。唐代徐凝的詩中寫道：『今古常如白練飛，一條界破青山色。』李白的詩中寫道：『飛流直下三千尺，疑是銀河落半天。』說的就是這處瀑布。香爐峰與雙劍峰相連，位於瀑布旁邊。遷鶯谷在瀑布的東北方向，水源位於山頂，沒有人能夠窮盡它的源頭。有人說，瀑布向西流入康王谷，形成水簾，向東則成為開先的瀑布。開先寺東面的大悲亭以及各個堂榭，常常可以隱約地看到瀑布。澗中的石頭有的含有云母，可以坐臥，可以用來漱口和洗滌。澗上有一座石橋，橋上有漱玉亭，這是廬山南面的絕佳景緻。從開先寺前經過溪流向西一里路，有一座石碑庵。一塊巨大的石頭位於山脊上，天然形成像巨大石碑一樣的堅硬礦石，無法進行雕刻。從石碑庵向上攀登七里路，到達永泰院。永泰院上面有黃石巖。《九江錄》記載：『古招隱寺在黃石巖下。』說的就是這裡。永泰院之上，有道人庵，再往上是聖僧巖，然後是善才巖，最後是羅漢巖，這四座庵和巖石之間相距五里路，都是瀑布流經的地方。再向上攀登五里路，都是極其險峻的地方，最終到達黃石巖。民間傳說這裡是黃石公居住的地方，並非如此。這裡的崖壁都是黃色的，與前面的三座巖石相比，這裡特別平坦寬廣，可以容納一百多人。永泰院之前，有文殊臺，與香爐峰、雙劍峰相互比高。在瀑布前方的山下，都是仰望瀑布，自然覺得它雄偉壯觀。到達文殊臺，就可以平視瀑布，然後才知道用轟雷和飛練來形容瀑布的景象都是不夠的。開先寺東面的半山腰另有一處小瀑布，飄灑飛濺也超過百餘尺，名叫馬尾瀑。

【English Translation】 English version Yin Bridge (Hidden Bridge). Beneath the bridge is a stone well called Zhaoyin Spring (Summoning Hermits Spring), recorded in Lu Yu's 'The Classic of Tea,' sixth chapter. Both Zhaoyin are ancient names. Emperor Xuanzong of Tang Dynasty first built the bridge here. The waterfall is located to the west of the bridge. There are more than ten places with waterfalls on the south and north sides of Mount Lu. Therefore, Guanxiu wrote in his poem about Mount Lu: 'Small waterfalls are already three hundred feet high, and short pines are mostly a thousand years old.' Only this waterfall has been known to the world since ancient times. Xu Ning of the Tang Dynasty wrote in his poem: 'Always like a white silk flying, dividing the green mountains.' Li Bai wrote in his poem: 'The waterfall plunges straight down three thousand feet, suspected to be the Milky Way falling from the sky.' He was referring to this waterfall. Xianglu Peak (Incense Burner Peak) is connected to Shuangjian Peak (Double Sword Peak), located next to the waterfall. Qianying Valley (Oriole Moving Valley) is located northeast of the waterfall. The source of the water is at the top of the mountain, and no one has been able to reach its end. Some say that the waterfall flows westward into Kangwang Valley (Prince Kang Valley), forming a water curtain, and eastward it becomes the Kaixian Waterfall (Pioneer Waterfall). The Dabei Pavilion (Great Compassion Pavilion) and various halls and pavilions east of Kaixian Temple often offer glimpses of the waterfall. Some of the stones in the stream contain mica, suitable for sitting and lying, for rinsing the mouth and washing. There is a stone bridge over the stream, and on the bridge is the Shuyu Pavilion (Rinsing Jade Pavilion), which is the most beautiful scenery on the south side of Mount Lu. Passing through the stream west of Kaixian Temple for one li (half a kilometer), there is a Shibei Hermitage (Stone Tablet Hermitage). A huge stone is located on the ridge, naturally forming a hard rock like a huge stele, which cannot be carved. Climbing seven li from Shibei Hermitage, you reach Yongtai Courtyard (Eternal Peace Courtyard). Above Yongtai Courtyard is Huangshi Rock (Yellow Stone Rock). 'The Jiujiang Record' states: 'The ancient Zhaoyin Temple (Summoning Hermits Temple) is located below Huangshi Rock.' This is it. Above Yongtai Courtyard, there is Daoren Hermitage (Taoist Hermitage), then Shengzeng Rock (Holy Monk Rock), then Shancai Rock (Sudhana Rock), and finally Luohan Rock (Arhat Rock). These four hermitages and rocks are five li apart, all places where the waterfall flows through. Climbing another five li, all are extremely dangerous places, finally reaching Huangshi Rock. Popular legend says that this is where Huang Shigong (Yellow Stone Duke) lived, but this is not the case. The cliffs here are all yellow, and compared to the previous three rocks, it is particularly flat and wide, capable of accommodating more than a hundred people. Before Yongtai Courtyard, there is Wenshu Terrace (Manjusri Terrace), which competes in height with Xianglu Peak and Shuangjian Peak. In front of the waterfall at the foot of the mountain, one looks up at the waterfall, naturally feeling its magnificence. Arriving at Wenshu Terrace, one can look at the waterfall at eye level, and then one realizes that describing the scene of the waterfall with roaring thunder and flying silk is not enough. East of Kaixian Temple, halfway up the mountain, there is another small waterfall, spraying and splashing more than a hundred feet, named Mawei Waterfall (Horse Tail Waterfall).

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泉。言其小不得同名為瀑也。由開先至萬杉院二里。本朝景德二年始建。舊有古石崖。先是僧曰太超。即山植杉萬本。有為之言于朝者。乃賜錢建院。仍錫土田佛像供器。及其成也。仁宗錫御篆榜其殿。曰金仙寶殿。內翰錢易書其門榜。有仁廟御容章懿明肅之寫真及錦衾褥銷金服數事藏焉。皆當時所賜。太超亦號廣智大師。是院舊名慶雲。天聖中敕改今額。直集賢院徐奭記碣尚存。院後有流泉。泉畔有滴翠亭。游者必久之。萬杉之東南三里。有凌雲庵。舊名凌雲書堂。九江錄云。劉軻書堂在凌雲峰下。早年居此。廉使裴公美其才。薦之上第為史官。著撰頗傳於世。自韓吏部以下皆推之。又有薛諫議書堂。即劉弇侍御舊居。會昌中。薛自南海書記滿秩。親經營之。坐見二瀑布。泉石松竹特為曠絕。郡守行春。及遊人多過之。薛諫議未見名。與二劉唐史皆無傳。軻元和十四年。進士登第。太和初。歷監察御史。四年轉殿中。開成中。遷秘書丞史館修撰學士。出為洺州刺史。二林碑誌多其手筆焉。所謂凌雲庵蓋劉薛之故基也。或曰。何乾曜侍郎始以書堂為僧居。乾曜亦未詳其世系。今有墳在遷鶯谷。由萬杉至真教院三里。舊名云峰。前所謂古石崖在其後。巉若屏障。由真教至景德院三里。舊名高遙。由景德至李徴古書堂一里

【現代漢語翻譯】 現代漢語譯本 泉。如果說它小，就不能和瀑布同名了。從開先寺到萬杉院有二里路。本朝景德二年開始建造。舊時有一處古石崖。先前有位名叫太超的和尚，在山上種植了一萬棵杉樹。有人把這件事稟告朝廷，於是朝廷賜錢建造寺院，並賜予土地、佛像和供器。寺院建成后，仁宗皇帝賜予親筆題寫的匾額，掛在寺院大殿上，匾額上寫著『金仙寶殿』。內翰錢易書寫了寺院的門匾。裡面藏有仁宗皇帝的畫像、章懿明肅皇后的畫像以及錦被褥和銷金袈裟等物品，都是當時朝廷賜予的。太超也被稱為廣智大師。這座寺院原名慶雲寺，天聖年間奉旨改為現在的名稱。直集賢院徐奭撰寫的碑文至今還在。寺院後面有流泉，泉水旁邊有滴翠亭，遊人必定會在此停留很久。 從萬杉院往東南三里，有凌雲庵，原名凌雲書堂。《九江錄》記載，劉軻的書堂在凌雲峰下，他早年居住在這裡。廉使裴公賞識他的才華，推薦他考中進士，擔任史官，他的著作頗為流傳。從韓愈以下的人都推崇他。還有薛諫議的書堂，就是劉弇侍御的舊居。會昌年間，薛從南海書記任滿回京，親自經營這裡。坐在這裡可以看到兩處瀑布，泉石松竹特別開闊幽靜。郡守春天出遊，以及遊人大多會到這裡遊覽。薛諫議的生平事蹟不詳，在《二十四史》中也沒有他的傳記。劉軻在元和十四年考中進士，太和初年，歷任監察御史，四年後轉任殿中侍御史。開成年間，升任秘書丞、史館修撰學士，后出任洺州刺史。許多碑文都是他親手書寫的。所謂的凌雲庵大概就是劉軻和薛諫議的舊居。有人說，是何乾曜侍郎最初把書堂改為僧人居住的地方。何乾曜的世系也不清楚。現在他的墳墓在遷鶯谷。從萬杉院到真教院有三里路。真教院原名云峰寺。前面所說的古石崖就在它的後面，像屏障一樣陡峭。從真教院到景德院有三里路。景德院原名高遙寺。從景德院到李徴古書堂有一里路。

【English Translation】 English version The spring. To say it is small is not to call it a waterfall. It is two 'li' (Chinese mile) from Kaixian Temple to Wanshan Monastery. It was first built in the second year of the Jingde reign of this dynasty (Song Dynasty). There used to be an ancient stone cliff. Previously, a monk named Taichao (Great Transcendence) planted ten thousand fir trees on the mountain. Someone reported this to the court, so the court granted money to build the monastery, and also bestowed land, Buddha statues, and ritual implements. When it was completed, Emperor Renzong (Benevolent Ancestor) bestowed a plaque with his imperial inscription on the main hall, which read 'Golden Immortal Treasure Hall'. The 'Neihan' (Academician of the Imperial Academy) Qian Yi (Money Easy) wrote the plaque for the monastery gate. Inside are stored Emperor Renzong's portrait, Empress Zhangyi Mingsu's (Manifestation of Righteousness and Solemnity) portrait, as well as brocade quilts, gold-plated robes, and other items, all of which were bestowed at that time. Taichao was also known as Great Master Guangzhi (Vast Wisdom). The monastery was formerly named Qingyun (Auspicious Cloud) Monastery, but was renamed to its current name by imperial decree during the Tiansheng (Heavenly Sage) era. The stele inscription written by Xu Shi (Xu Shi), a compiler of the Jixian Academy, still exists. Behind the monastery is a flowing spring, and beside the spring is the Dicui (Emerald Drip) Pavilion, where visitors are sure to linger for a long time. Three 'li' southeast of Wanshan Monastery is Lingyun (Soaring Cloud) Hermitage, formerly named Lingyun Study Hall. The 'Jiujiang Record' states that Liu Ke's (Liu Ke) study hall was located below Lingyun Peak, where he lived in his early years. The 'Lianshi' (Commissioner of Inspection) Pei Gong (Pei Gong) admired his talent and recommended him to pass the imperial examination and become a historian. His writings were widely circulated. People from Han Yu (Han Yu) downwards all praised him. There is also Xue Jianyi's (Xue Jianyi) study hall, which was the former residence of Liu Yan (Liu Yan), a 'Shiyu' (Adviser). During the Huichang (Flourishing Assembly) era, Xue returned from his full term as a secretary in the South China Sea and personally managed this place. Sitting here, one can see two waterfalls, and the springs, rocks, pines, and bamboos are particularly open and secluded. The 'Junshou' (Prefect) often visits here in the spring, and many tourists also come here. Xue Jianyi's life is unknown, and there is no biography of him in the 'Twenty-Four Histories'. Liu Ke passed the imperial examination in the fourteenth year of the Yuanhe (Primal Harmony) era. In the early years of the Taihe (Great Harmony) era, he successively served as a 'Jiancha Yushi' (Censorate Inspector), and four years later he was transferred to 'Dianzhong Shiyu' (Palace Censor). During the Kaicheng (Opening Completion) era, he was promoted to 'Mishu Cheng' (Vice Director of the Palace Library), 'Shiguan Xiuzhuan Xueshi' (Academician of the Historiography Institute), and later served as the 'Mizhou Cishi' (Prefect of Mizhou). Many stele inscriptions were written by him. The so-called Lingyun Hermitage is probably the old residence of Liu Ke and Xue Jianyi. Some say that it was 'He Qianyao' (He Qianyao), a 'Shilang' (Vice Minister), who first converted the study hall into a residence for monks. He Qianyao's lineage is also unclear. His tomb is now located in Qianying Valley. It is three 'li' from Wanshan Monastery to Zhenjiao (True Teaching) Monastery. Zhenjiao Monastery was formerly named Yunfeng (Cloud Peak) Temple. The aforementioned ancient stone cliff is behind it, steep like a screen. It is three 'li' from Zhenjiao Monastery to Jingde (Admirable Virtue) Monastery. Jingde Monastery was formerly named Gaoyao (High Remote) Temple. It is one 'li' from Jingde Monastery to Li Zheng Gu's (Li Zheng Gu) study hall.

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。徴古保大中仕至樞密左右副使。坐宋齊丘黨與賜自盡。由李氏書堂之上四里。有香積院。香積院在五乳峰下。由香積二里。至俱胝庵。俱胝之傍有觀音庵。次半里許有齊云庵。由齊云三里。至臥龍庵。凡廬山之所以著于天下。蓋有開先之瀑布。見於徐凝李白之詩。康王之水見於陸羽之茶經。至於幽深險絕。皆有水石之美也。此庵之西蒼崖四立。怒瀑中瀉。大壑淵深。凜然可畏。有黃石數丈。隱映連屬。在激浪中。視者眩轉。若欲蜿蜒飛舞。故名臥龍。此山水之特勝處也。臥龍之下五里。有青蓮院。舊名白雲庵。南唐僧沖照號慧悟禪師。湯悅作寫真贊。徐鉉篆石刻存焉。青蓮之傍有靈峰庵。舊名下偃臺蘭若。由靈峰五里。至道林庵。道林之傍。有禪靜院。舊名中興庵。禪靜于諸庵獨無流泉。鑿井而飲。無土田賣活血丹以養。然堂宇亦特為完潔。次有寶慶庵。次有凈隱院。舊名寶峰庵。雙澗出其中。春雨盛時。漱湍號怒。亦水石佳處。西澗有劉居士庵。居士名渙。字凝之。筠州人。天聖八年。擢進士第居官。有直氣不屑。輒棄去。卜居星渚。嘗乘黃犢往來山中。尤愛此澗。於是山僧結茅。以待之。由道林至寶峰。三院相去皆一里。至祖教院。舊名上偃臺。其南有盤龍庵西源庵。後有寶輪庵。皆不遠百步。由寶林至稠木庵

三里。稠木至幽邃庵一里。由幽邃至赤眼禪師塔一里。禪師即所謂赤眼歸宗卒。葬此山之石人峰下。以石為像。凜然如生。建隆二年。謚至覺禪師妙相之塔。由塔院至棲賢禪院十里。其間三里喬林繁陰。上蔽烈日。行者過之。必愛而休。道傍過棲賢蔬圃。畦隴廣斥亦有可觀者。凡自五乳峰下香積院至此十有八處。同在棲賢澗之西。耆舊謂之棲賢澗西諸庵巖。棲賢院石人峰在其北。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。其榜催勘使將仕郎守太子通事舍人鐘匡時書。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。其敕書署中書侍郎平章事崔。至太師兼中書令使官。凡三十二人。時江西觀察使鐘傳奉行焉。建隆初。元宗之徙南都也。遊覽久之。故有駐鸞亭。或云。澗傍石上有元宗刻石。今淪沒不可復

【現代漢語翻譯】 現代漢語譯本 三里（約1.5公里）。從稠木到幽邃庵一里（約0.5公里）。從幽邃庵到赤眼禪師（Chiyan Guizong，人名）塔一里。禪師就是所謂的赤眼歸宗圓寂之處。埋葬在這座山的石人峰下，用石頭雕刻他的像，栩栩如生。建隆二年（公元961年），追諡為至覺禪師妙相之塔。從塔院到棲賢禪院十里（約5公里）。這期間有三里（約1.5公里）是高大的樹林，枝葉繁茂，遮蔽了強烈的陽光。行走的人經過這裡，一定會喜歡而停下來休息。道路旁邊經過棲賢禪院的菜園，田壟寬闊平整，也有值得觀看的地方。總共從五乳峰下的香積院到這裡有十八處地方，都在棲賢澗的西邊。年長的老人們稱之為棲賢澗西邊的各個庵巖。棲賢院和石人峰在它的北面，現在叫做寶覺，是興國年間朝廷賜予的名字。最初在南齊永明七年（公元489年），證議參軍張希上奏，在尋陽西南二十里（約10公里）的地方設定寺廟。唐朝寶曆初年，刺史李渤將寺廟遷移到這座山上，讓僧人智常居住在這裡。智常的弟子有數百人，春夏居住在棲賢禪院，秋冬居住在歸宗寺。會昌年間，寺廟被廢棄。景福年間，僧人懷祐重新興建了寺廟，命名為棲賢報國禪院。乾寧年間，改名為護國棲賢寺。寺廟的牌匾由催勘使將仕郎守太子通事舍人鐘匡時書寫。鐘匡時當時年僅十六歲，所以現在的人們喜愛並收藏它。經歷了南唐保大年間，寺廟更加興盛。儲存著當時的制書，還有十幾本。其中一道制書是乾寧元年七月頒佈的，賜予棲賢寺匾額，署名是禮部侍郎平章事鄭，直到尚父守侍中兼中書令使官，共有三十三人。又一道制書是乾寧四年十一月頒佈的，賜予懷祐塔，命名為傳燈之塔，並追封為玄悟大師。這道敕書署名是中書侍郎平章事崔，直到太師兼中書令使官，共有三十二人。當時江西觀察使鐘傳奉命執行。建隆初年，元宗遷都南都的時候，曾在這裡遊覽了很久，所以有駐鸞亭。有人說，澗水旁邊的石頭上有元宗刻的字，現在已經淹沒，無法找到了。

【English Translation】 English version Three li (approximately 1.5 kilometers). From Choumu to You Sui Hermitage, one li (approximately 0.5 kilometers). From You Sui Hermitage to the pagoda of Zen Master Chiyan Guizong (赤眼歸宗, personal name), one li. The Zen Master is where the so-called Chiyan Guizong passed away. He is buried at the foot of Stone Man Peak on this mountain, with a stone statue carved in his likeness, lifelike. In the second year of Jianlong (961 AD), he was posthumously honored with the title 'Pagoda of Wonderful Appearance of Zen Master Zhijue' (至覺禪師妙相之塔). From the pagoda courtyard to Qixian Zen Monastery, ten li (approximately 5 kilometers). During this stretch, for three li (approximately 1.5 kilometers), there are tall forests with lush foliage, shielding the intense sunlight. Travelers passing through here will surely love to stop and rest. Beside the road, one passes the vegetable garden of Qixian Zen Monastery, with its wide and flat ridges, which are also worth seeing. In total, there are eighteen places from Xiangji Monastery (香積院) at the foot of Five Breast Peak (五乳峰) to here, all located west of Qixian Stream (棲賢澗). The elders call them the various hermitages and cliffs west of Qixian Stream. Qixian Monastery and Stone Man Peak are to its north, now called Baojue (寶覺), a name bestowed by the court during the Xingguo era. It was initially established in the seventh year of Yongming during the Southern Qi Dynasty (489 AD), when Zhang Xi (張希), a Zheng Yi Canjun (證議參軍), memorialized to establish a temple twenty li (approximately 10 kilometers) southwest of Xunyang (尋陽). In the early years of Baoli during the Tang Dynasty, Prefect Li Bo (李渤) moved the temple to this mountain, allowing the monk Zhichang (智常) to reside here. Zhichang had hundreds of disciples, who lived in Qixian Zen Monastery in the spring and summer, and in Guizong Temple (歸宗寺) in the autumn and winter. During the Huichang era, the temple was abandoned. During the Jingfu era, the monk Huaiyou (懷祐) rebuilt the temple, naming it Qixian Baoguo Zen Monastery (棲賢報國禪院). During the Qianning era, it was renamed Huguo Qixian Temple (護國棲賢寺). The temple plaque was written by Zhong Kuangshi (鐘匡時), a Cui Kan Shi (催勘使) holding the title of Jiang Shi Lang Shou Taizi Tongshi Sheren (將仕郎守太子通事舍人). Zhong Kuangshi was only sixteen years old at the time, so people today cherish and collect it. During the Baoda era of the Southern Tang Dynasty, the temple became even more prosperous. More than ten imperial edicts from that time are still preserved. One of these edicts was issued in the seventh month of the first year of Qianning, bestowing the name on Qixian Temple, signed by Zheng, the Libu Shilang Pingzhangshi (禮部侍郎平章事), up to Shangfu Shou Shizhong Jian Zhongshu Ling Shiguan (尚父守侍中兼中書令使官), totaling thirty-three people. Another edict was issued in the eleventh month of the fourth year of Qianning, bestowing the name 'Pagoda of Transmission of the Lamp' on Huaiyou's pagoda, and posthumously honoring him as Grand Master Xuangu (玄悟大師). This imperial edict was signed by Cui, the Zhongshu Shilang Pingzhangshi (中書侍郎平章事), up to Taishi Jian Zhongshu Ling Shiguan (太師兼中書令使官), totaling thirty-two people. At that time, Zhong Chuan (鐘傳), the Jiangxi Observation Commissioner (江西觀察使), was ordered to carry it out. In the early years of Jianlong, when Yuanzong (元宗) moved the capital to the southern capital, he toured here for a long time, so there is the Zhuluan Pavilion (駐鸞亭). Some say that there are inscriptions carved by Yuanzong on the stones beside the stream, but they have now been submerged and cannot be found.

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見。三峽澗出寺左。其源甚遠。澗中有龍湫三四。莫知其極。方暑雨之薦至也。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。閩僧文秀造石樑其上。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。后徙少室。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。先是寶曆中。嘗為江州刺史。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

【現代漢語翻譯】 現代漢語譯本： 見。從三峽的澗水出來，在寺廟的左邊。那澗水的源頭非常遙遠。澗水中有三四個龍湫（深潭），沒有人知道它們的盡頭。每當盛夏多雨的時候，山中各個溝壑的水一同傾瀉而下，聲響如同雷霆一般。澗中的石頭，無論大小，總共有成千上萬塊，全都填滿了龍湫。從古至今，從未見過如此小的阻塞，令人懷疑這下面是通向大海的。在龍湫的旁邊建有龍祠，每年遇到旱災的時候，人們就在這裡祈禱。祥符年間，閩地的僧人文秀在龍湫上面建造了石樑，石樑長六十尺，上面覆蓋著寬大的屋宇，是山中最雄偉的景觀。澗水旁邊有陸羽井，再過去是寒泉亭，然後是玉淵亭。玉淵亭下的龍湫中，有時會有蟲魚出現。人們把它們當作神物，心懷敬畏。僧堂的西邊，有羅漢巖和寶陀巖。從那裡向南走一百多步，有白雲庵。寺院的後面有愛堂，遊覽的人一定會在這裡休息。 在棲賢寺之前十里路的地方，有羅漢禪院。羅漢巖在禪院的北面一里路的地方。本朝咸平三年，廣濟大師法堅開始建立這座禪院。朝廷仍然賜予田地，用來供養他的弟子，名字叫做聖惠莊。祥符三年，祖印大師僧行林繼承了他的事業，開始種植松樹，覆蓋了通往官道的十里路，一直到達軍營的圍墻。文公楊大年寫了《栽松記》。禪院裡有一面鼓，非常巨大，在法堂上面。它的周長有二十三尺，敲擊的時候聲音震動山谷，也是鼓中的佼佼者。禪院西邊的水叫做玉澗，向東流入彭蠡湖十里。祖印大師就埋葬在玉澗的北面。前宰相張士遜為他寫了塔銘。從羅漢禪院向東五里路的地方，有折桂院莊。再走五里路就到了白鹿洞。貞元年間，李渤，字𤀹之，和他的哥哥一同隱居在這裡。後來搬到了少室山。朝廷以右拾遺的官職徵召他，但他沒有接受。他就是韓愈的詩中所說的『少室山人』。大和年間，他的官職做到了太子賓客。在此之前，寶曆年間，他曾經擔任江州刺史，於是就在白鹿洞建立了臺榭，用流水環繞，種植各種花木，成為當時的一處勝景。劉夢得（禹錫）登上清輝館時寫詩說：『尋陽江色潮添滿，彭蠡秋聲雁引來。南望廬山千萬重。』

【English Translation】 English version: Seen. Emerging from the gorge stream on the left side of the temple in the Three Gorges. Its source is very distant. There are three or four dragon pools (longqiu) within the stream, the depths of which are unknown. During the frequent summer rains, the numerous ravines of the mountain discharge together with a roar, like thunder. Countless stones, large and small, fill the pools. From ancient times to the present, such a small blockage has never been seen, leading one to suspect that it connects to the sea below. Beside it, a Dragon Shrine (long ci) is built, where prayers are offered during droughts. During the Xiangfu era, the Min (Fujian) monk Wenxiu built a stone bridge above it, sixty feet in length, covered with a broad structure, making it the most magnificent sight in the mountains. Beside the stream is the Lu Yu Well (Lu Yu jing), followed by the Cold Spring Pavilion (Hanquan ting), and then the Jade Abyss Pavilion (Yuyuan ting). In the dragon pool below the pavilion, insects and fish sometimes appear. People regard them as divine objects and fear them. To the west of the monks' hall are the Luohan Rock (Luohan yan) and the Baotuo Rock (Baotuo yan). A hundred or so steps south of there is the White Cloud Hermitage (Baiyun an). Behind the monastery is the Love Hall (Ai tang), where travelers invariably rest. Ten li (Chinese mile) before Qixian Temple (Qixian si) is the Luohan Chan Monastery (Luohan chan yuan). Luohan Rock is one li north of the monastery. In the third year of the Xianping era of this dynasty, the Guangji Master Fajian first founded it. The court continued to bestow fields to support his disciples, named Shenghui Estate (Shenghui zhuang). In the third year of the Xiangfu era, the Ancestor Seal Master, the monk Xinglin, succeeded him and began planting pine trees, covering ten li of the official road, reaching the walls of the military camp. Duke Wen, Yang Danian, wrote the 'Record of Planting Pines'. There is a very large drum in the Dharma Hall. Its circumference is twenty-three feet, and when struck, its sound shakes the mountains and valleys. It is truly an outstanding drum. The water west of the monastery is called Jade Stream (Yu jian), which flows east into Pengli Lake (Pengli hu) ten li away. Ancestor Seal is buried north of Jade Stream. The former Chancellor Zhang Shixun wrote a memorial inscription for his pagoda. Five li east of Luohan is the Zhegui Estate (Zhegui yuan zhuang). Another five li brings one to White Deer Grotto (Bailu dong). During the Zhenyuan era, Li Bo, styled 𤀹之, lived in seclusion here with his elder brother. Later, he moved to Mount Shaoshi. He was summoned with the position of Right Reminder, but he declined. He is the 'Man of Mount Shaoshi' mentioned in Han Yu's poem. During the Dahe era, he rose to the position of Guest of the Crown Prince. Before that, during the Baoli era, he served as the Prefect of Jiangzhou, and thus created terraces and pavilions in White Deer Grotto, surrounded by flowing water, and planted various flowers and trees, making it a scenic spot of the time. Liu Mengde (Yuxi) wrote a poem upon ascending Qinghui Pavilion, saying: 'The color of the Xunyang River is full with the rising tide, the autumn sounds of Pengli Lake are brought by the returning geese. Looking south, Mount Lu is a myriad peaks.'

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仞。共夸新出棟樑材。清輝館在江州。亦渤所創。故禹錫美之。南唐升元中。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。以田錫徴士史虛白。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。敕重修。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敕置。在尋陽城下。神龍二年六月三日。敕置龍興觀。因移山中。易名龍興。大曆中。道士劉玄和何子玉居焉。張弘道門靈驗記云。劉玄和地仙也。嘗為郡守李承薛弁。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。嘗植之。至今余蘗猶有存者。觀中有大杉。其高百餘尺。圍二十尺。亦當時所植。熙寧五年。朝廷作中太一宮于京師。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。亦才五里。游者往往過從焉。棲賢院東傍澗行半里。至凈住院舊名登云庵。由凈住過澗至廣壽院二里而近。舊名資聖太玄。峰在其前其傍百餘步。有金師臺。昔東海

【現代漢語翻譯】 現代漢語譯本 仞（古代長度單位）。人們共同稱讚新出現的棟樑之材。清輝館在江州，也是韋應物所建立。所以劉禹錫讚美它。南唐升元年間，因為有洞穴而建立學館，設定田地來供給學生。學者大量聚集。任命國子監九經的李善道為洞主，主持教授。保大年間，任命田錫徵召的隱士史虛白。史虛白是北海人，爲了避難來到廬山。韓熙載推薦他可用。元宗召見他到便殿，詢問國家大事。史虛白推辭說：『打魚的人哪裡知道國家的重大計劃。』又喝醉了在殿上小便。元宗說：『真是隱士啊。』於是賜給他田地讓他回去，並且免除他的租稅。史虛白死後，子孫因為租稅的收入而困窘，不能擁有那些田地，於是轉手給了其他人。咸平五年，朝廷下令重新修繕，並且塑造宣聖（孔子）和十哲的像。現在已經荒廢成為茂盛的草地。從白鹿洞三里路，到達承天觀。舊名白鶴觀。《九江錄》記載，唐弘道元年十二月初奉旨設定。在尋陽城下。神龍二年六月三日，下令設定龍興觀，於是遷移到山中，改名為龍興。大曆年間，道士劉玄和何子玉居住在那裡。《張弘道門靈驗記》記載，劉玄和是地仙。曾經為郡守李承薛弁上奏章，都有天曹的批覆，事情全部應驗。觀的東北山上有木瓜巖，劉玄和最初居住在巖中，曾經在那裡種植木瓜樹。至今剩餘的樹根還有存留。觀中有一棵大杉樹，高一百多尺，樹圍二十尺，也是當時種植的。熙寧五年，朝廷在京師建造中太一宮，詔令尋找一百二十尺長的幡竿木。天下派遣官員行走在山林中，這棵杉樹幾乎被砍伐。從承天觀的西邊到棲賢院，也才五里路。遊覽的人常常順路拜訪。棲賢院東邊沿著山澗走半里路，到達凈住院，舊名登云庵。從凈住院過山澗到廣壽院二里路，比較近。舊名資聖太玄。峰在它的前面，旁邊一百多步，有金師臺。過去東海

【English Translation】 English version Ren (an ancient unit of length). People commonly praised the newly emerged pillar of talent. Qinghui Pavilion was in Jiangzhou, also created by Wei Yingwu. Therefore, Liu Yuxi praised it. During the Shengyuan period of the Southern Tang Dynasty, an academy was established because of a cave, and fields were set up to provide for the students. A large number of scholars gathered. Li Shandao, the Nine Classics of the Imperial Academy, was appointed as the master of the cave to preside over teaching. During the Baoda period, Shi Xubai, a recluse recruited by Tian Xi, was appointed. Shi Xubai was from Beihai and came to Lushan to escape the war. Han Xizai recommended him as usable. Yuanzong summoned him to the side hall and asked about national affairs. Shi Xubai declined, saying, 'How can a fisherman know the major plans of the country?' He also got drunk and urinated in the hall. Yuanzong said, 'He is truly a recluse.' So he gave him fields and let him go back, and exempted him from taxes. After Shi Xubai died, his descendants were impoverished by the income from taxes and could not own those fields, so they transferred them to others. In the fifth year of Xianping, the imperial court ordered a renovation and sculpted statues of the Sage Xuan (Confucius) and the Ten Philosophers. Now it has been abandoned and become lush grass. From Bailudong (White Deer Grotto) it is three miles to Chengtian Temple. Formerly known as Baihe Temple (White Crane Temple). The 'Jiujiang Record' records that it was established by imperial decree in the twelfth month of the first year of the Hongdao era of the Tang Dynasty. It is located under the city of Xunyang. On June 3rd of the second year of the Shenlong era, an imperial decree was issued to establish Longxing Temple, so it was moved to the mountains and renamed Longxing. During the Dali period, Taoist Liu Xuanhe and He Ziyu lived there. The 'Miraculous Record of Zhang Hongdao's Gate' records that Liu Xuanhe was an earth immortal. He once presented memorials for Li Cheng Xue Bian, the prefect of the county, and all of them had the approval of the Heavenly Court, and the events were all verified. There is a papaya rock on the northeast mountain of the temple. Liu Xuanhe first lived in the rock and planted papaya trees there. To this day, the remaining roots still exist. There is a large cedar tree in the temple, more than a hundred feet high and twenty feet in circumference, which was also planted at that time. In the fifth year of Xining, the imperial court built the Zhongtai Yi Palace in the capital and ordered the search for flagpoles one hundred and twenty feet long. Officials were sent all over the mountains and forests, and this cedar tree was almost cut down. From the west of Chengtian Temple to Qixian Monastery, it is only five miles away. Tourists often visit along the way. Qixian Monastery is half a mile east along the mountain stream to Jingzhu Courtyard, formerly known as Dengyun Nunnery. From Jingzhu Courtyard across the mountain stream to Guangshou Courtyard is two miles, which is relatively close. Formerly known as Zisheng Tai Xuan. The peak is in front of it, and there is Jinshi Terrace more than a hundred steps away. In the past, the East Sea

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僧道邈。姓金故名金師臺。由廣壽入萬壽源。至萬壽院二里。由萬壽復出。南行三里。至楞伽院。舊名下白石。其山號櫓斷源。楞伽院有李氏山房。李名常。字公擇。少時兄弟讀書山中。既去寺僧虛其室不居。因藏書室中幾萬卷。蘇子瞻軾作山房藏書記。今刻石留壁間。由楞伽東上山三里。至證道院。舊名上白石。由證道三里。至太平興國院。舊名臥云庵。有峰在其後。亦名香爐峰。前有經閣。所藏之經。朝廷祥符二年敕印經院賜焉。由太平一里。至上五峰香林院。中道過幽澗。潺湲清淺。特可狎玩。由香林五里。至凈居院。舊名上庵。由凈居五里。至下五峰延福院。有南唐所賜達觀禪師智筠手製三十道。三道元宗所署。余皆後主。智筠河中人。保大中住棲賢院。開寶中詔住清涼寺。后歸五峰。初號幽棲院。后名棲玄蘭若。祥符元年。改延福。由延福三里。至竹林院。由竹林二里。至福源庵。舊名靈源。由福源半里。至石泉庵。由石泉二里。上凌霄巖明真院。凡自凈住至明真十有三處。水石無不佳者。唯明真巖石玲瓏。或欹或立。有洞府之狀。坐大石上。對五老峰。如賓客。此亦山之最勝處也。由明真復下山五里。至凈妙院。舊名德政庵。古名青牛谷。九江錄云。昔有道士洪志。乘青牛得道於此。壇場猶存。唐人楊衡

宿青牛谷詩云。隨雲步入青牛谷。青牛道士留我宿。可憐夜久月明中。唯有壇邊一枝竹。蓋亦古之名跡。今為耕隴矣。由凈妙一里。至雲臺庵。庵後有石崖。崖上有流泉。由雲臺履小徑三里。至聖果院。舊名凈明庵。聖果之前有解空院。舊名吉祥庵。凡德政凈明吉祥三庵。視諸僧居。俱為完潔。解空之西北百步。有谷源庵。庵之前路左疊石。雖非峻卓。固自奇偉。庵后幽泉涓涓不竭。不必湍激而後可愛也。谷源東北行二里。至證寂院。舊名折桂庵。唐相李逢吉。舊依李渤學於此山。逢吉去而為僧居。故名折桂。逢吉字虛舟。長慶寶曆間。附鄭注王守澄。仕至宰相。唐書有傳。庵僧因逢吉家集中記錄刊于石。辭多舛誤其山名幡竿源。山上有南唐惠濟禪師石墳。由證寂半里。至華嚴院。由華嚴東北行三里。至永福院。舊名龍云。道中望五老峰。歷歷可數。高下為十餘峰矣。中有師子峰。狀若刻削。雲物隱映。尤所肖似。庵之後頗有亂石。西北直上有鷹嘴峰。亦在五老峰之間也。蓋起凈住至永福院凡二十有一。同在棲賢之澗東。耆舊謂之澗東諸庵巖云。由永福下山入大富莊八里。由大富莊東北行至慧日禪院十里。院在官道西。下官道傍澗而行。兩山挾澗重複者五里。宛若洞府。舊名仙居洞。院記云。唐乾寧中。僧如義始結庵

【現代漢語翻譯】 現代漢語譯本 宿青牛谷詩中寫道：『隨雲步入青牛谷，青牛道士留我宿。可憐夜久月明中，唯有壇邊一枝竹。』這大概也是古時的名勝古蹟，如今卻變成了耕種的田地了。從凈妙庵走一里路，就到了雲臺庵。庵後有一處石崖，崖上有流淌的泉水。從雲臺庵沿著小路走三里路，就到了聖果院，舊名叫凈明庵。聖果院之前有解空院，舊名叫吉祥庵。凡是德政庵、凈明庵、吉祥庵這三座庵，比起其他的僧人住所，都顯得更加完整潔凈。從解空院往西北走一百步，有谷源庵。谷源庵門前的路左邊堆疊著石頭，雖然算不上高峻挺拔，但也自有其奇特壯麗之處。庵后的幽靜泉水涓涓流淌，永不枯竭，即使不湍急奔騰，也同樣惹人喜愛。從谷源庵往東北走二里路，就到了證寂院，舊名叫折桂庵。唐朝宰相李逢吉，早年曾跟隨李渤在這座山裡學習。李逢吉離開后，這裡就變成了僧人的住所，所以改名叫折桂庵。李逢吉字虛舟，在長慶、寶曆年間，依附鄭注、王守澄，官至宰相。《唐書》中有他的傳記。庵里的僧人因為李逢吉家集中記錄的內容，將其刊刻在石頭上，但文辭多有錯誤，把山名寫成了幡竿源。山上有南唐惠濟禪師的石墳。從證寂院走半里路，就到了華嚴院。從華嚴院往東北走三里路，就到了永福院，舊名叫龍云。在路途中可以望見五老峰，清晰可數，高高低低共有十幾座山峰。其中有師子峰，形狀好像人工雕刻的一樣，雲霧隱隱約約，尤其顯得逼真。庵的後面有很多亂石，西北方向直上去就是鷹嘴峰，也在五老峰之間。大概從凈住庵到永福院，總共有二十一座庵，都在棲賢澗的東邊。年老的僧人稱之為澗東諸庵巖云。從永福院下山，進入大富莊，有八里路。從大富莊往東北走，到慧日禪院，有十里路。禪院在官道的西邊。沿著官道旁邊的山澗行走，兩山夾著山澗，重重疊疊有五里路，宛如洞府一般。舊名叫仙居洞。院裡的碑文記載說，唐朝乾寧年間，僧人如義開始在這裡結庵。

【English Translation】 English version The poem at Su Qingniu Valley says: 'Following the clouds, I enter Qingniu Valley; the Taoist of Qingniu keeps me for the night. Pity the long night under the bright moon; only a bamboo stands by the altar.' This is likely an ancient scenic spot, now turned into farmland. From Jingmiao Temple, it's one 'li' to Yuntai Temple. Behind the temple is a stone cliff with a flowing spring. From Yuntai, following a small path for three 'li', you reach Shengguo Monastery, formerly known as Jingming Hermitage. Before Shengguo Monastery is Jiekong Monastery, formerly known as Jixiang Hermitage. These three monasteries—Dezheng, Jingming, and Jixiang—are all more complete and clean compared to other monks' residences. A hundred steps northwest of Jiekong Monastery is Guyuan Hermitage. In front of Guyuan Hermitage, on the left side of the road, are stacked stones, which, though not towering, are uniquely magnificent. The quiet spring behind the hermitage flows gently and never dries up, lovable even without being turbulent. Two 'li' northeast of Guyuan Hermitage is Zhengji Monastery, formerly known as Zhegui Hermitage. Li Fengji, a Tang Dynasty chancellor, used to study with Li Bo in this mountain. After Li Fengji left, it became a monks' residence, hence the name Zhegui (Breaking Cassia). Li Fengji, styled Xuzhou, during the Changqing and Baoli periods, attached himself to Zheng Zhu and Wang Shouchong, rising to the position of chancellor. The 'History of Tang' has his biography. The monks of the hermitage, due to the records in Li Fengji's family collection, had them engraved on stone, but the wording contained many errors, writing the mountain's name as Fanganyuan. On the mountain is the stone tomb of Zen Master Huiji of the Southern Tang Dynasty. Half a 'li' from Zhengji Monastery is Huayan Monastery. Three 'li' northeast of Huayan Monastery is Yongfu Monastery, formerly known as Longyun. On the way, you can see the Five Elders Peak, clearly countable, with more than ten peaks of varying heights. Among them is Lion Peak, shaped like a carving, with clouds faintly visible, appearing especially lifelike. Behind the hermitage are many scattered rocks, and directly northwest is Eagle Beak Peak, also among the Five Elders Peak. Roughly from Jingzhu Hermitage to Yongfu Monastery, there are twenty-one monasteries in total, all east of the Qixian Stream. The elder monks call it the 'An-Yan Clouds East of the Stream'. Descending the mountain from Yongfu Monastery, it's eight 'li' to Dafu Village. Ten 'li' northeast of Dafu Village is Huiri Zen Monastery. The monastery is west of the official road. Following the stream beside the official road, the two mountains flank the stream, overlapping for five 'li', resembling a grotto. It was formerly called Xianju Cave. The monastery's inscription says that during the Qianning period of the Tang Dynasty, the monk Ruyi first built a hermitage here.

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舍。吳大和初。僧惠從乃大構禪剎。時楊澈剌江州。頗捐信施。仍親篆仙居永安禪院之榜。題曰。吳大和五年歲次癸巳正月戊寅朔。奉化軍節度使江州觀察處置等使特進檢校太尉中書令使持節江州兼軍事江州刺史上柱國德化王食邑三千戶楊澈篆。本朝祥符二年。改今額。而僧寶其故篆焉。昔如義之居山也。朱樸嘗依以隸業。乾寧中。有道士許巖士。出入禁中。為奸利。樸附之因薦。樸有經濟才。昭宗召見。對以經義。甚悅。即日自國子博士。拜諫議大夫平章事。議論迂闊。動為笑端。數月巖士事敗。俱為韓建所殺。故今謂之朱樸書堂。道傍有睡龍潭。次白龜池。次文殊臺。出白石英。堪入藥品。中或有五色光。俗因謂之菩薩石。次羅漢臺。次觀音泉。乃至慧日院。五巒峰在其前。五巒峰之下有大雄庵。去慧日三里。山勢環聳屹若城壁。亦別一奧處也。內翰錢易記云。貞觀二年。梵僧尋山。愛其深遠有若大雄演法之地。故名大雄。大和中。宣宗避難。與僧志閑嘗居焉。復出官道行田間七里。至佛殿庵。僅同田舍。佛殿一里。至興福庵。復為完潔。由興福三里。至智林院。舊名慈雲。其前有瑞雲巖。若崩云。紫翠欲墮于地。馬祖大師嘗居焉。有馬祖巖馬祖泉。其北至吳章嶺三里。過嶺則江州界也。慧日之西南十里。至大城

【現代漢語翻譯】 舍（舍，此處指寺廟）。吳大和初年，僧人惠從於是大規模建造禪寺。當時楊澈（楊澈，人名，時任江州刺史）鎮守江州，捐獻了大量的財物。並且親自用篆書題寫了仙居永安禪院的匾額。題寫道：『吳大和五年歲次癸巳正月戊寅朔，奉化軍節度使、江州觀察處置等使、特進檢校太尉中書令、使持節江州兼軍事江州刺史上柱國德化王食邑三千戶楊澈篆』。本朝祥符二年，更改了現在的匾額。而僧人寶藏著原來的篆書匾額。過去如義居住在山中時，朱樸（朱樸，人名）曾經依附他學習隸書。乾寧年間，有個道士許巖士（許巖士，人名），出入皇宮禁中，進行奸詐謀利之事。朱樸依附他並被推薦。朱樸有治理國家的才能，昭宗召見了他，他用經書的義理來回答，昭宗非常高興。當天就從國子博士，被授予諫議大夫平章事。但是他的議論迂腐空洞，常常成為笑柄。幾個月后，許巖士的事情敗露，朱樸一同被韓建（韓建，人名）所殺。所以現在這裡被稱為朱樸書堂。道路旁邊有睡龍潭，接著是白龜池，然後是文殊臺。出產白石英，可以入藥。其中有時有五色光芒，世俗因此稱之為菩薩石。再往後是羅漢臺，然後是觀音泉，最後到達慧日院。五巒峰在它的前面。五巒峰之下有大雄庵，距離慧日院三里。山勢環繞聳立，像城墻一樣，也是一個幽靜的地方。內翰錢易（錢易，人名）記載說，貞觀二年，有梵僧尋山，喜愛這裡的深遠，像大雄佛演法的地方，所以命名為大雄。大和年間，宣宗避難，與僧人志閑（志閑，人名）曾經居住在這裡。再從官道出來，在田間行走七里，到達佛殿庵，簡陋得像農舍一樣。從佛殿庵走一里，到達興福庵，比較完整乾淨。從興福庵走三里，到達智林院，舊名慈雲。它的前面有瑞雲巖，像崩塌的雲彩，紫色的翠色好像要掉到地上。馬祖大師（馬祖大師，佛教禪宗大師）曾經居住在這裡。有馬祖巖、馬祖泉。它的北面到吳章嶺三里，過了嶺就是江州的地界了。慧日的西南十里，到達大城 現代漢語譯本

【English Translation】 She (She, here refers to a temple). In the early years of the Dahe era of the Wu dynasty, the monk Huicong then constructed a large Chan temple. At that time, Yang Che (Yang Che, a personal name, then the prefect of Jiangzhou) was stationed in Jiangzhou, and he donated a large amount of wealth. He also personally wrote the inscription for the Xianju Yong'an Chan Monastery in seal script. The inscription read: 'In the fifth year of the Dahe era of the Wu dynasty, in the year of Gui Si, on the first day of the first month, Wu Yin, Yang Che, the military commissioner of Fenghua, the inspector and pacifier of Jiangzhou, the specially advanced grand tutor, the chief minister of the central secretariat, the envoy holding the festival of Jiangzhou, concurrently in military affairs, the prefect of Jiangzhou, the pillar of the state, the Prince of Dehua, with a fief of three thousand households, wrote this in seal script.' In the second year of the Xiangfu era of this dynasty, the current plaque was changed. And the monk treasures the original seal script plaque. In the past, when Ruyi lived in the mountains, Zhu Pu (Zhu Pu, a personal name) once relied on him to study clerical script. During the Qianning era, there was a Taoist Xu Yanshi (Xu Yanshi, a personal name), who entered and exited the imperial palace, engaging in fraudulent and profitable activities. Zhu Pu attached himself to him and was recommended. Zhu Pu had the talent to govern the country, and Emperor Zhaozong summoned him. He answered with the principles of the scriptures, and Emperor Zhaozong was very pleased. On the same day, he was promoted from a doctor of the Imperial Academy to a remonstrating official and co-administrator of state affairs. However, his arguments were pedantic and often became a laughingstock. A few months later, Xu Yanshi's affair was exposed, and Zhu Pu was killed along with him by Han Jian (Han Jian, a personal name). Therefore, this place is now called Zhu Pu's Study. Beside the road is the Sleeping Dragon Pool, followed by the White Turtle Pond, and then the Manjusri Terrace. White quartz is produced, which can be used in medicine. Sometimes there are five-colored lights in it, and the common people therefore call it Bodhisattva Stone. Further on is the Arhat Terrace, then the Guanyin Spring, and finally reaching the Huiri Monastery. The Five Peaks are in front of it. Below the Five Peaks is the Daxiong Hermitage, three miles away from the Huiri Monastery. The mountain range surrounds and rises like a city wall, also a secluded place. The academician Qian Yi (Qian Yi, a personal name) recorded that in the second year of the Zhenguan era, a Brahmin monk searched the mountains and loved its depth, like the place where the Great Hero Buddha expounded the Dharma, so it was named Daxiong. During the Dahe era, Emperor Xuanzong sought refuge and once lived here with the monk Zhixian (Zhixian, a personal name). Then, coming out of the official road and walking seven miles in the fields, one reaches the Fodian Hermitage, which is as simple as a farmhouse. One mile from the Fodian Hermitage is the Xingfu Hermitage, which is relatively complete and clean. Three miles from the Xingfu Hermitage is the Zhilin Monastery, formerly known as Ciyun. In front of it is the Ruiyun Rock, like collapsing clouds, with purple and green colors about to fall to the ground. Grand Master Mazu (Grand Master Mazu, a master of Chan Buddhism) once lived here. There are Mazu Rock and Mazu Spring. Three miles north of it is the Wuzhang Ridge, and beyond the ridge is the boundary of Jiangzhou. Ten miles southwest of Huiri is Dacheng. English version

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庵。山勢如城郭。故名大城。其北一里。過張家山。山間數百家皆張姓。張山之西三里。至延真觀。舊曰昭德觀。治平三年。賜今名。唐貞元中。李女真所創。女真名騰空。宰相李林甫之女。李太白送李女真歸廬山詩曰。羨君相門女。學道愛神仙。素手掬秋靄。羅衣曳紫煙。一往屏風疊。乘鸞著玉鞭。柳渾自江州刺史入朝。會昭德皇后薨。因言詠真洞蔡尋真並騰空所居可錫觀名以伸追奉。德宗因以尋其名詠真洞。而是觀也。以昭德之謚名之。近世好事。以太白送女真歸山詩。並送內尋騰空詩。刊石于祠壁。昭德之前西一里。有東登云庵。林深水遠。亦山之一佳處。棲賢澗東亦有登云庵。故此以東別之。昭德源在觀北。源上有凌雲峰。峰下有凈慧院。去昭德觀一里。唐名永昌院。祥符中改今名。院記云。秦弘始中。德安上人自西涼來居焉。光化中。希奉上人重修。江州刺史成紀侯李奉宗奏為永昌院。天祐五年戊辰歲。僧齊已撰。昭德之西出官道二十里。至尋真沖虛觀。古名詠真洞。道書真誥述三十六洞天。詠真洞天第八七十二福地。廬山為元辰福地。是觀也即詠真洞天。五老峰正在其後。唐貞元年。女真蔡尋真居之。因以為名。觀後有白龍潭。懸瀑注焉。舊史云。漢武帝過九江。筑羽章館。于屏風疊下。臨相思澗。今五

【現代漢語翻譯】 現代漢語譯本

庵。山勢如城郭，所以叫做大城。從這裡往北一里路，經過張家山。山間住著幾百戶人家，都姓張。從張家山西邊走三里路，就到了延真觀，以前叫做昭德觀。宋真宗治平三年，賜了現在的名字。唐朝貞元年間，李女真建立了這裡。女真名叫騰空，是宰相李林甫的女兒。李白寫了一首《送李女真歸廬山》的詩說：『羨慕你宰相家的女兒，學習道術，喜愛神仙。用白皙的手捧起秋天的雲霧，穿著絲綢的衣服，拖著紫色的煙霞。一去就隱沒在屏風疊嶂的山巒中，乘著鸞鳥，拿著玉鞭。』柳渾從江州刺史入朝，正趕上昭德皇后去世。於是上奏說詠真洞、蔡尋真以及騰空居住的地方，可以賜給觀的名字，來表達追思和尊奉之情。唐德宗因此按照蔡尋真的名字，把那裡叫做詠真洞，而把這座觀叫做昭德觀。近世喜歡附庸風雅的人，把李白送女真歸山和送內尋騰空的詩，刻在祠堂的墻壁上。昭德觀前面西邊一里路，有東登云庵，那裡樹林茂密，水流深遠，也是廬山的一個好地方。棲賢澗東邊也有一個登云庵，所以這裡用『東』字來區分。昭德觀的源頭在觀的北邊，源頭上面有凌雲峰，峰下有凈慧院，距離昭德觀一里路。唐朝時叫做永昌院，宋真宗祥符年間改成了現在的名字。院裡的碑文記載說，秦朝弘始年間，德安上人從西涼來到這裡居住。唐朝光化年間，希奉上人重新修建了這裡。江州刺史成紀侯李奉宗上奏，把這裡改為永昌院。天祐五年戊辰年，僧人齊己撰寫了碑文。從昭德觀西邊沿著官道走二十里路，就到了尋真沖虛觀，古時候叫做詠真洞。《道書真誥》記載了三十六洞天，詠真洞天是第八洞天，七十二福地之一。廬山是元辰福地，這座觀就是詠真洞天。五老峰就在觀的後面。唐朝貞元年間，女真蔡尋真住在這裡，因此用她的名字命名。觀的後面有白龍潭，瀑布從上面傾瀉下來。舊史記載說，漢武帝經過九江，在屏風疊下，臨近相思澗的地方，修建了羽章館。現在五 English version

An hermitage. The mountain's shape resembles a city wall, hence the name 'Great City'. One li (Chinese mile, approx. 500 meters) to the north, passing Zhangjia Mountain. Hundreds of families in the mountains are all surnamed Zhang. Three li west of Zhang Mountain is Yanzhen Temple, formerly known as Zhaode Temple. In the third year of the Zhiping era (Song Dynasty), it was granted its current name. It was founded by Li Nüzhen during the Zhenyuan era of the Tang Dynasty. Nüzhen's name was Tengkong, the daughter of Chancellor Li Linfu. Li Bai wrote a poem 'Sending Li Nüzhen Back to Mount Lu', saying: 'Envy you, daughter of a chancellor's family, studying the Tao and loving immortals. With fair hands, you scoop up the autumn mist; in silk robes, you trail purple clouds. Once gone, you are hidden in the layered Folding Screen Peaks, riding a luan bird, holding a jade whip.' When Liu Hun returned to the court from his post as Prefect of Jiangzhou, it coincided with the death of Empress Zhaode. He suggested that the names of Yongzhen Cave, Cai Xunzhen, and Tengkong's residence be used to bestow a name on the temple to express remembrance and veneration. Emperor Dezong of the Tang Dynasty, therefore, named it Yongzhen Cave after Cai Xunzhen's name, and named the temple Zhaode Temple. In recent times, those who appreciate such things have had Li Bai's poems 'Sending Nüzhen Back to the Mountain' and 'Sending Nei Xun Tengkong' engraved on stone on the walls of the ancestral hall. One li west of Zhaode Temple is East Dengyun Hermitage, with its deep forests and distant waters, also a beautiful spot on the mountain. There is also a Dengyun Hermitage east of Qixian Stream, so this one is distinguished by 'East'. The source of Zhaode Stream is north of the temple, and above the source is Lingyun Peak, below which is Jinghui Monastery, one li from Zhaode Temple. During the Tang Dynasty, it was called Yongchang Monastery; it was renamed during the Xiangfu era (Song Dynasty). The monastery's record states that during the Hongshi era of the Qin Dynasty, the monk Dean came from Xiliang to reside here. During the Guanghua era (Tang Dynasty), the monk Xifeng rebuilt it. Li Fengzong, the Marquis of Chengji and Prefect of Jiangzhou, petitioned to rename it Yongchang Monastery. In the year Wuchen of the Tianyou era (908 AD), the monk Qi Ji wrote the inscription. Twenty li west of Zhaode Temple along the official road is Xunzhen Chongxu Temple, formerly known as Yongzhen Cave. The Daoist Book of Zhen Gao describes the Thirty-Six Cave Heavens, with Yongzhen Cave Heaven being the eighth and one of the Seventy-Two Blessed Lands. Mount Lu is a Yuanchen Blessed Land, and this temple is Yongzhen Cave Heaven. The Five Old Men Peaks are directly behind the temple. During the Zhenyuan era of the Tang Dynasty, the nüzhen Cai Xunzhen lived here, hence the name. Behind the temple is White Dragon Pool, with a waterfall cascading down. Old histories say that Emperor Wu of the Han Dynasty passed through Jiujiang and built the Yuzhang Hall below the Folding Screen Peaks, near the Xiangsi Stream. Now the Five

【English Translation】 English version

An hermitage. The mountain's shape resembles a city wall, hence the name 'Great City'. One li (Chinese mile, approx. 500 meters) to the north, passing Zhangjia Mountain. Hundreds of families in the mountains are all surnamed Zhang. Three li west of Zhang Mountain is Yanzhen Temple, formerly known as Zhaode Temple. In the third year of the Zhiping era (Song Dynasty), it was granted its current name. It was founded by Li Nüzhen during the Zhenyuan era of the Tang Dynasty. Nüzhen's name was Tengkong, the daughter of Chancellor Li Linfu. Li Bai wrote a poem 'Sending Li Nüzhen Back to Mount Lu', saying: 'Envy you, daughter of a chancellor's family, studying the Tao and loving immortals. With fair hands, you scoop up the autumn mist; in silk robes, you trail purple clouds. Once gone, you are hidden in the layered Folding Screen Peaks, riding a luan bird, holding a jade whip.' When Liu Hun returned to the court from his post as Prefect of Jiangzhou, it coincided with the death of Empress Zhaode. He suggested that the names of Yongzhen Cave, Cai Xunzhen, and Tengkong's residence be used to bestow a name on the temple to express remembrance and veneration. Emperor Dezong of the Tang Dynasty, therefore, named it Yongzhen Cave after Cai Xunzhen's name, and named the temple Zhaode Temple. In recent times, those who appreciate such things have had Li Bai's poems 'Sending Nüzhen Back to the Mountain' and 'Sending Nei Xun Tengkong' engraved on stone on the walls of the ancestral hall. One li west of Zhaode Temple is East Dengyun Hermitage, with its deep forests and distant waters, also a beautiful spot on the mountain. There is also a Dengyun Hermitage east of Qixian Stream, so this one is distinguished by 'East'. The source of Zhaode Stream is north of the temple, and above the source is Lingyun Peak, below which is Jinghui Monastery, one li from Zhaode Temple. During the Tang Dynasty, it was called Yongchang Monastery; it was renamed during the Xiangfu era (Song Dynasty). The monastery's record states that during the Hongshi era of the Qin Dynasty, the monk Dean came from Xiliang to reside here. During the Guanghua era (Tang Dynasty), the monk Xifeng rebuilt it. Li Fengzong, the Marquis of Chengji and Prefect of Jiangzhou, petitioned to rename it Yongchang Monastery. In the year Wuchen of the Tianyou era (908 AD), the monk Qi Ji wrote the inscription. Twenty li west of Zhaode Temple along the official road is Xunzhen Chongxu Temple, formerly known as Yongzhen Cave. The Daoist Book of Zhen Gao describes the Thirty-Six Cave Heavens, with Yongzhen Cave Heaven being the eighth and one of the Seventy-Two Blessed Lands. Mount Lu is a Yuanchen Blessed Land, and this temple is Yongzhen Cave Heaven. The Five Old Men Peaks are directly behind the temple. During the Zhenyuan era of the Tang Dynasty, the nüzhen Cai Xunzhen lived here, hence the name. Behind the temple is White Dragon Pool, with a waterfall cascading down. Old histories say that Emperor Wu of the Han Dynasty passed through Jiujiang and built the Yuzhang Hall below the Folding Screen Peaks, near the Xiangsi Stream. Now the Five

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老之一峰疊石如屏障焉。蓋其故地。今潭上有淥凈亭。尋真之下西南二里。有普覺院。舊名長慶。由普覺西還十里。亦至羅漢禪院。羅漢之南五里。至聖惠莊。即咸平中。所賜廣濟者。廣濟卒亦葬焉。莊之南二里。有大沖庵。蓋自南康軍之東北出尋陽門一里。則有東庵院。院中有重湖閣。南望楊欄左里。北臨宮亭湖。湖上宮亭神廟寰宇記云。周武王十五年置。其神能分風擘流。行旅過之。必敬祀而後得去。故曹毗詩云。分風為二。擘流成兩。于寶搜神記云。昔吳郡太守張公直。自守徴還道由廬山。子女觀祠。婢指女戲妃像。其妻夜夢致聘。怖而遽發。中流舡不行。合舡驚懼曰。愛一女而合門受禍耶。公直不忍。遂令妻下女于江。其妻布席水上以其亡兄女代之。公直知下兄女。怒妻曰。吾何面于當世也。復下己女於水中。將度遙見二女于岸側。傍有一吏曰。吾廬君主簿敬君之義。悉還二女。尋陽記云。為安世高所度。其神乃化形說具蛇岡。至今舟人往來猶禱焉。神林灣在湖之西北。又自軍南出福星門。則落星石在彭䗍湖水中。石上有落星寺。王僧辯陳武帝破侯景于落星灣。即其地也。其西有釣魚臺。南有流清庵。亦在水傍。落星灣泛舟過釣魚臺一里。至明心院。舊名翠微庵。由明心至楞伽庵五里。楞伽至善才庵五里。善

【現代漢語翻譯】 老之一峰，其疊石如屏障一般。這裡是廣濟（僧人名）以前居住的地方。現在潭水邊建有淥凈亭。從尋真（地名）向西南走二里路，就到了普覺院，舊名長慶。從普覺院向西走十里路，就到了羅漢禪院。從羅漢禪院向南走五里路，就到了聖惠莊，也就是咸平年間朝廷賜給廣濟的住所。廣濟去世后也葬在這裡。從聖惠莊向南走二里路，就到了大沖庵。從南康軍的東北方向，出尋陽門一里路，就到了東庵院。院中建有重湖閣，向南可以望見楊欄左里，向北可以俯瞰宮亭湖。關於宮亭湖上的宮亭神廟，《寰宇記》記載說，周武王十五年設定。這裡的神靈能夠分開風勢，劈開水流，來往的旅客經過這裡，一定要恭敬地祭祀之後才能順利離開。所以曹毗的詩中寫道：『分開風勢為兩邊，劈開水流成兩股。』《寶搜神記》記載說，以前吳郡太守張公直，從任上被召還，路過廬山。他的女兒們觀看神祠，一個婢女指著神妃的塑像戲弄張公直的女兒。當晚，張公直的妻子夢見神妃前來求親。她感到害怕，急忙啟程離開。船行至江中，卻無法前進。船上的人驚恐地說：『難道因為一個女兒，全家都要遭殃嗎？』張公直不忍心，於是讓妻子將女兒推入江中。他的妻子在水上鋪設蓆子，用她已故哥哥的女兒代替了自己的女兒。張公直得知妻子推下的是他哥哥的女兒，憤怒地對妻子說：『我還有什麼臉面見世人呢？』於是又將自己的女兒推入水中。將要渡過江面時，遠遠地看見兩個女兒都在岸邊，旁邊有一個官吏說：『我是廬君的主簿，敬佩您的義舉，特地將兩個女兒都送還。』《尋陽記》記載說，這位神靈是被安世高（僧人名）所度化的。這位神靈曾經化身為蛇，出現在蛇岡。至今，來往的船隻仍然會向他祈禱。神林灣位於宮亭湖的西北方向。從南康軍的南面，出福星門，就可以看到落星石，它位於彭蠡湖水中。石頭上建有落星寺。王僧辯在陳武帝時期，于落星灣擊敗了侯景，這裡就是當年的戰場。落星石的西邊有釣魚臺，南邊有流清庵，也都在水邊。從落星灣乘船經過釣魚臺一里路，就到了明心院，舊名翠微庵。從明心院到楞伽庵有五里路，從楞伽庵到善才庵有五里路。 善

【English Translation】 The stacked rocks of Old One Peak resemble a screen. This was formerly the residence of Guangji (a monk's name). Now, there is the Lujing Pavilion by the pool. Two miles southwest of Xunzheng (a place name) is Pujue Monastery, formerly named Changqing. Ten miles west from Pujue Monastery is Luohan Chan Monastery. Five miles south of Luohan Monastery is Shenghui Villa, which was granted to Guangji during the Xianping era. Guangji was also buried there after his death. Two miles south of Shenghui Villa is Dachong Hermitage. One mile northeast of Nankang Army, outside Xunyang Gate, is Dong'an Monastery. Within the monastery is Chonghu Pavilion, from which one can see Yanglan Zuo Li to the south and overlook Gongting Lake to the north. Regarding the Gongting Temple on Gongting Lake, the 'Universal Records' states that it was established in the fifteenth year of King Wu of Zhou. The deity here can separate the wind and split the currents. Travelers passing by must respectfully offer sacrifices before they can leave smoothly. Therefore, Cao Pi's poem says: 'Separating the wind into two sides, splitting the currents into two streams.' The 'Baosoushenji' records that formerly, Zhang Gongzhi, the governor of Wujun, was summoned back from his post and passed by Mount Lu. His daughters were viewing the shrine, and a maid pointed at the statue of the divine consort, teasing Zhang Gongzhi's daughter. That night, Zhang Gongzhi's wife dreamed that the divine consort came to propose marriage. She was frightened and hurriedly set off. The boat could not move in the middle of the river. The people on the boat were terrified and said, 'Could it be that because of one daughter, the whole family will suffer?' Zhang Gongzhi could not bear it, so he had his wife push his daughter into the river. His wife laid a mat on the water and replaced her own daughter with the daughter of her deceased brother. Zhang Gongzhi learned that his wife had pushed his brother's daughter into the water and angrily said to his wife, 'How can I face the world?' So he pushed his own daughter into the water as well. As they were about to cross the river, they saw both daughters on the shore, and an official said, 'I am the registrar of Lord Lu, and I admire your righteousness, so I have returned both daughters.' The 'Xunyang Records' states that this deity was converted by An Shigao (a monk's name). This deity once transformed into a snake and appeared on Shegang. To this day, passing ships still pray to him. Shenlin Bay is located northwest of Gongting Lake. South of Nankang Army, outside Fuxing Gate, is the Falling Star Stone, located in the waters of Pengli Lake. On the stone is Falling Star Temple. During the reign of Emperor Wu of Chen, Wang Sengbian defeated Hou Jing at Falling Star Bay, which is the site of the battle. To the west of Falling Star Stone is Fishing Terrace, and to the south is Liuqing Hermitage, both by the water. Sailing from Falling Star Bay past Fishing Terrace for one mile is Mingxin Monastery, formerly named Cuiwei Hermitage. From Mingxin Monastery to Lengjia Hermitage is five miles, and from Lengjia Hermitage to Shancai Hermitage is five miles. Good

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才三里至凌雲庵。凌雲三里亦至萬杉禪院。明心之東南五里。又至東古山法輪院。法輪北至萬杉院亦十里。又有西古山。山有興善院。在歸宗之東十里。其東三十里。抵南康軍。所謂東西古山非廬山也。然草木閑野亦自可愛。善才屋宇爽塏。楞伽有流水在其後。自南康軍入山過楞伽。則無不潺湲者矣。凡自軍西出建昌門一里。傍官道有承天院。院依隆阜。上有松峰亭。今名草堂。過此則去遊開先矣。自軍北出五老門半里過望雲亭。五里過聖惠莊。又五里過羅漢院。則去游棲賢矣。

右自寶嚴之南云慶至於圓通。同隸江州。謂之山北。老子之宇二。同名觀。佛之宇五十有五。或曰寺曰院。曰庵巖曰蘭若。其實皆僧居也。由康王觀至於慧日之北慈雲。同隸南康。謂之山南。老子之宇九。佛之宇九十有三。余始游廬山。問山中塔廟興廢及水石之名。無能為予言者。雖言之。往往襲謬失實。因取九江圖經前人雜錄。稽諸本史。或親至其處。考驗銘志。參訂耆老。作廬山記。其湮泐蕪沒不可復知者則闕疑焉。凡唐以前碑記因其有歲月甲子爵里之詳故並錄之。庶或有補史氏云。

廬山記卷第二 大正藏第 51 冊 No. 2095 廬山記

廬山記卷第三

山行易覽第四

江州出德化門五里

【現代漢語翻譯】 現代漢語譯本：從才三里到凌雲庵。從凌雲庵再走三里就到了萬杉禪院。從明心寺往東南走五里，就到了東古山法輪院。從法輪院往北到萬杉院也是十里路。還有西古山，山上建有興善院，在歸宗寺的東邊十里路。從歸宗寺往東三十里，就到達南康軍（南康軍，地名）。這裡所說的東西古山並非廬山。然而，這裡的草木和曠野也自有其可愛之處。善才的房屋寬敞明亮。楞伽寺（楞伽寺，寺名）後面有流水。從南康軍進入山區，經過楞伽寺，到處都能聽到潺潺的流水聲。凡是從南康軍西出建昌門一里路，沿著官道有一座承天院（承天院，寺名）。承天院依傍著隆起的土丘而建，上面有松峰亭，現在叫做草堂。過了這裡就可以去遊覽開先寺（開先寺，寺名）了。從南康軍北出五老門半里路，經過望雲亭。再走五里路，經過聖惠莊。又走五里路，經過羅漢院（羅漢院，寺名），就可以去遊覽棲賢寺（棲賢寺，寺名）了。 從寶嚴寺（寶嚴寺，寺名）以南的云慶寺（云慶寺，寺名）到圓通寺（圓通寺，寺名），都隸屬於江州管轄，被稱為山北。老子的廟宇有兩座，都叫做觀。佛的廟宇有五十五座，有的叫做寺，有的叫做院，有的叫做庵巖，有的叫做蘭若，其實都是僧人居住的地方。從康王觀（康王觀，道觀名）到慧日寺（慧日寺，寺名）北邊的慈雲寺（慈雲寺，寺名），都隸屬於南康管轄，被稱為山南。老子的廟宇有九座，佛的廟宇有九十三座。我當初遊覽廬山時，詢問山中塔廟的興廢以及水石的名稱，沒有人能夠告訴我。即使有人說，也往往是沿襲謬誤，不符合實際情況。因此我參考了《九江圖經》和前人的雜記，查閱了各種史書，或者親自到實地考察，考證碑銘，參考詢問年長的老人，寫成了《廬山記》。對於那些已經湮沒荒廢，無法考證的事情，就存疑不寫了。凡是唐朝以前的碑記，因為其中有年份、干支、爵位、里籍等詳細記載，所以都一併記錄下來，或許可以對史書有所補充。 《廬山記》卷第二 大正藏第 51 冊 No. 2095 《廬山記》 《廬山記》卷第三 山行易覽第四 江州出德化門五里

【English Translation】 English version: From Cai Sanli, it's to Lingyun Hermitage (Lingyun Hermitage, a hermitage's name). Three more li from Lingyun Hermitage leads to Wanshan Zen Monastery (Wanshan Zen Monastery, a monastery's name). Five li southeast of Mingxin Temple (Mingxin Temple, a temple's name) is Donggushan Falun Monastery (Donggushan Falun Monastery, a monastery's name). From Falun Monastery north to Wanshan Monastery is also ten li. There is also Xigushan, where Xingshan Monastery (Xingshan Monastery, a monastery's name) is located, ten li east of Guizong Temple (Guizong Temple, a temple's name). Thirty li east of Guizong Temple reaches Nankangjun (Nankangjun, a place name). The so-called Donggu and Xigu Mountains are not Lushan. However, the plants and wilderness here are also lovely in their own way. Shancai's houses are spacious and bright. There is a stream behind Lengjia Temple (Lengjia Temple, a temple's name). Entering the mountains from Nankangjun and passing Lengjia Temple, there is the sound of murmuring streams everywhere. Generally, one li west from Jianchang Gate out of Nankangjun, along the official road, there is Chengtian Monastery (Chengtian Monastery, a monastery's name). The monastery leans against a raised mound, on which is Songfeng Pavilion, now called Caotang. Passing this, one can go to visit Kaixian Temple (Kaixian Temple, a temple's name). Half a li north from Wulao Gate out of Nankangjun passes Wangyun Pavilion. Five li further passes Shenghui Village. Another five li passes Luohan Monastery (Luohan Monastery, a monastery's name), and then one can go to visit Qixian Temple (Qixian Temple, a temple's name). From Yunqing Temple (Yunqing Temple, a temple's name) south of Baoyan Temple (Baoyan Temple, a temple's name) to Yuantong Temple (Yuantong Temple, a temple's name), all are under the jurisdiction of Jiangzhou, and are called the north of the mountain. There are two temples of Laozi, both named Guan. There are fifty-five temples of Buddha, some called temples, some called monasteries, some called hermitages, and some called Aranya, but in fact they are all residences for monks. From Kangwang Guan (Kangwang Guan, a Taoist temple's name) to Ciyun Temple (Ciyun Temple, a temple's name) north of Huiri Temple (Huiri Temple, a temple's name), all are under the jurisdiction of Nankang, and are called the south of the mountain. There are nine temples of Laozi, and ninety-three temples of Buddha. When I first visited Lushan, I asked about the rise and fall of the pagodas and temples in the mountains, as well as the names of the waters and rocks, but no one could tell me. Even if someone did, they often repeated errors and were not factual. Therefore, I consulted the 'Jiujiang Tujing' and miscellaneous records of previous people, checked various historical records, or personally went to the site to investigate, examine inscriptions, and consult with elderly people, and wrote 'Lushan Ji'. For those things that have been submerged and abandoned and cannot be verified, I will leave them out with doubts. All the inscriptions before the Tang Dynasty are recorded together because they contain detailed records of the year, the sexagenary cycle, the peerage, and the village, which may be helpful to historians. 'Lushan Ji' Volume 2 Taisho Tripitaka Volume 51 No. 2095 'Lushan Ji' 'Lushan Ji' Volume 3 Easy to Read Mountain Travels Fourth Five li from Dehua Gate in Jiangzhou

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。至延壽院(舊名羅漢壇)延壽院五里。至石塘橋周郎中濂溪。濂溪東南十里。至寶嚴禪院(舊名雙溪)西南十里。至祥符觀(舊名太一)寶嚴之南三里。又有云慶庵。云慶一里。至寶積庵。寶嚴之西七里。又有庵巖莊。庵巖莊一里。至禪智院(舊名凈居)禪智五里。亦至祥符觀。觀之北五里。至龍泉庵。龍泉十里。至妙智院(舊名行春亭)妙智五里。至蛇岡。蛇岡之下五里。至太平觀(舊名通玄府)祥符觀之西南二里。又有國泰庵。庵西上蓮華峰頂十五里。至蓮華庵。國泰之南五里。至報恩庵。報恩一里。至雲際庵。雲際一里。至永清庵(一名下蓮華庵)其傍有道人隱居。永清之西一里。至云溪庵(一名下蓮華洞)云溪一里。亦至太平觀。觀之西五里。至東林太平興國寺。觀之西南五里。又有清泰庵。清泰一里。至廣澤院(舊名龍潭庵)其上五里。至三龍潭。廣澤七里。亦至東林。東林之西百餘步。至遠公塔。塔西百餘步。至西林乾明寺。西林之東五里。至黃土庵。其傍有看經庵。看經一里。至崇福庵。崇福五里。至香城庵。其傍有觀音庵東庵。東庵之下一里。至廣濟庵。廣濟半里。至聖僧巖。聖僧巖二里。至石盆庵。西林之東南五里。又有下化成院。下化成三里。至護國。庵護國一里。亦至石盆庵。石盆之上半里

【現代漢語翻譯】 到達延壽院(舊名羅漢壇)還有五里路。到達石塘橋，周郎中濂溪(周敦頤，字濂溪)居住於此。從濂溪向東南走十里路。到達寶嚴禪院(舊名雙溪)，向西南走十里路。到達祥符觀(舊名太一)，位於寶嚴禪院以南三里路。另有云慶庵。從云慶庵走一里路。到達寶積庵，位於寶嚴禪院以西七里路。另有庵巖莊。從庵巖莊走一里路。到達禪智院(舊名凈居)，從禪智院走五里路。也可以到達祥符觀。從祥符觀向北走五里路。到達龍泉庵。從龍泉庵走十里路。到達妙智院(舊名行春亭)，從妙智院走五里路。到達蛇岡。從蛇岡向下走五里路。到達太平觀(舊名通玄府)，位於祥符觀的西南二里路。另有國泰庵。從國泰庵向西登上蓮華峰頂，需要走十五里路。到達蓮華庵。從國泰庵向南走五里路。到達報恩庵。從報恩庵走一里路。到達雲際庵。從雲際庵走一里路。到達永清庵(一名下蓮華庵)，旁邊有道人隱居。從永清庵向西走一里路。到達云溪庵(一名下蓮華洞)。從云溪庵走一里路。也可以到達太平觀。從太平觀向西走五里路。到達東林太平興國寺。從太平觀向西南走五里路。另有清泰庵。從清泰庵走一里路。到達廣澤院(舊名龍潭庵)，向上走五里路。到達三龍潭。從廣澤院走七里路。也可以到達東林寺。從東林寺向西走一百多步。到達遠公塔(慧遠大師的塔)。從遠公塔向西走一百多步。到達西林乾明寺。從西林寺向東走五里路。到達黃土庵。旁邊有看經庵。從看經庵走一里路。到達崇福庵。從崇福庵走五里路。到達香城庵。旁邊有觀音庵東庵。從東庵向下走一里路。到達廣濟庵。從廣濟庵走半里路。到達聖僧巖。從聖僧巖走二里路。到達石盆庵。位於西林寺的東南五里路。另有下化成院。從下化成院走三里路。到達護國庵。從護國庵走一里路。也可以到達石盆庵。從石盆庵向上走半里路。

【English Translation】 It's five 'li' (approximately 2.5 kilometers) to Yanshou Monastery (formerly known as Luohan Altar). Arriving at Shuitang Bridge, where Zhou Langzhong Lianxi (Zhou Dunyi, styled Lianxi) resided. It's ten 'li' southeast from Lianxi. Arriving at Baoyan Chan Monastery (formerly known as Shuangxi), it's ten 'li' southwest. Arriving at Xiangfu Taoist Temple (formerly known as Taiyi), it's three 'li' south of Baoyan. There is also Yunqing Hermitage. It's one 'li' from Yunqing. Arriving at Baoji Hermitage, it's seven 'li' west of Baoyan. There is also Anyan Village. It's one 'li' from Anyan Village. Arriving at Chanzhi Courtyard (formerly known as Jingju), it's five 'li' from Chanzhi. One can also reach Xiangfu Taoist Temple. It's five 'li' north from the temple. Arriving at Longquan Hermitage. It's ten 'li' from Longquan. Arriving at Miaozhi Courtyard (formerly known as Xingchun Pavilion), it's five 'li' from Miaozhi. Arriving at Shegang (Snake Ridge). It's five 'li' down from Shegang. Arriving at Taiping Taoist Temple (formerly known as Tongxuan Mansion), it's two 'li' southwest of Xiangfu Taoist Temple. There is also Guotai Hermitage. It's fifteen 'li' west up to the peak of Lotus Flower Mountain from the hermitage. Arriving at Lotus Flower Hermitage. It's five 'li' south of Guotai. Arriving at Baoen Hermitage. It's one 'li' from Baoen. Arriving at Yunji Hermitage. It's one 'li' from Yunji. Arriving at Yongqing Hermitage (also known as Lower Lotus Flower Hermitage), beside which a Taoist recluse lives. It's one 'li' west of Yongqing. Arriving at Yunxi Hermitage (also known as Lower Lotus Flower Cave). It's one 'li' from Yunxi. One can also reach Taiping Taoist Temple. It's five 'li' west of the temple. Arriving at Donglin Taiping Xingguo Temple. It's five 'li' southwest of the temple. There is also Qingtai Hermitage. It's one 'li' from Qingtai. Arriving at Guangze Courtyard (formerly known as Longtan Hermitage), it's five 'li' up. Arriving at Three Dragon Pool. It's seven 'li' from Guangze. One can also reach Donglin. It's a little over a hundred paces west of Donglin. Arriving at Yuan Gong's Pagoda (Pagoda of Master Huiyuan). It's a little over a hundred paces west of the pagoda. Arriving at Xilin Qianming Temple. It's five 'li' east of Xilin. Arriving at Huangtu Hermitage. Beside it is Kan Jing Hermitage (Sutra Reading Hermitage). It's one 'li' from Kan Jing. Arriving at Chongfu Hermitage. It's five 'li' from Chongfu. Arriving at Xiangcheng Hermitage. Beside it is Guanyin Hermitage East Hermitage. It's one 'li' down from East Hermitage. Arriving at Guangji Hermitage. It's half a 'li' from Guangji. Arriving at Holy Monk Rock. It's two 'li' from Holy Monk Rock. Arriving at Shipen Hermitage. It's five 'li' southeast of Xilin. There is also Lower Huacheng Courtyard. It's three 'li' from Lower Huacheng. Arriving at Huguo Hermitage. It's one 'li' from Huguo Hermitage. One can also reach Shipen Hermitage. It's half a 'li' up from Shipen.

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。至保興庵。保興半里。至上化成普照寺。其傍有大師庵。上化成之上十里。過香爐峰。至峰頂庵。峰頂之南十里。有香積庵。有路下山南棲賢澗東之萬壽源二十里而險。峰頂之西五里。至寶林寺(舊名大林)寶林一里。至擲筆峰。又一里。至佛手巖。佛手巖二里。至天池院。院之南一里。至隆禪師塔。塔之下二里。至新羅庵。庵之東二里。至十八賢臺。由天池下山十五里。同名錦繡谷。山下之水一出錦繡谷。一出石門谷。合流入湓江。兩水之上有雙龍庵廣福庵尊勝庵保寧庵。四庵相望皆不百步。石門澗在保寧庵前。澗中五里。有石柱峰鐵舡峰。峰下有二道人庵。保寧之南五里。至福海庵。福海二里。至祥雲庵。祥雲之上十里。至雲頂峰。峰頂有云頂庵。祥雲之南八里。至月輪庵。其傍有靈泉庵。靈泉七里。至報國庵。報國五里。至圓通崇勝禪院。其側有廣福院。圓通二十里。至康王景德觀。自圓通已上皆隸江州。由康王觀之北入谷中五里。至龍泉院。又二十里。至水簾。觀之南百步。至毗盧庵。毗盧二里。至大明庵。大明二里至長興庵。其傍又有仁王院。仁王二里。至干壽院。干壽七里。至靈湯凈慧禪院。凈慧之南十里。又有清霞觀。凈慧之東二里。過康樂經臺又三里。至陶公醉石。醉石復出官道三里。至歸宗承天

【現代漢語翻譯】 到達保興庵。保興庵距離半里。到達上化成普照寺。寺旁有大師庵。從上化成向上走十里，經過香爐峰，到達峰頂庵。峰頂庵以南十里，有香積庵。有一條路下山，向南通往棲賢澗東邊的萬壽源，路程二十里，非常險峻。峰頂庵以西五里，到達寶林寺（舊名大林）。從寶林寺走一里，到達擲筆峰。再走一里，到達佛手巖。佛手巖兩里外是天池院。天池院以南一里，是隆禪師塔。塔下兩里，是新羅庵。新羅庵以東兩里，是十八賢臺。從天池下山十五里，就是錦繡谷。山下的水，一條從錦繡谷流出，一條從石門谷流出，匯合后流入湓江。兩條水流之上，有雙龍庵、廣福庵、尊勝庵、保寧庵。這四座庵彼此相望，相距都不超過一百步。石門澗在保寧庵前。沿著澗走五里，有石柱峰、鐵舡峰。峰下有二道人庵。保寧庵以南五里，到達福海庵。福海庵兩里外是祥雲庵。從祥雲庵向上走十里，到達雲頂峰。峰頂有云頂庵。祥雲庵以南八里，到達月輪庵。月輪庵旁邊有靈泉庵。靈泉庵七里外是報國庵。報國庵五里外是圓通崇勝禪院。禪院旁邊有廣福院。圓通禪院二十里外是康王景德觀。從圓通禪院往上，都隸屬於江州管轄。從康王觀向北進入山谷五里，到達龍泉院。再走二十里，到達水簾。從康王觀向南走一百步，到達毗盧庵。毗盧庵兩里外是大明庵。大明庵兩里外是長興庵。長興庵旁邊還有仁王院。仁王院兩里外是干壽院。干壽院七里外是靈湯凈慧禪院。凈慧禪院以南十里，還有清霞觀。凈慧禪院以東兩里，經過康樂經臺，再走三里，到達陶公醉石。從醉石重新回到官道，再走三里，到達歸宗承天。

【English Translation】 Arrived at Baoxing Hermitage (Baoxing An). Baoxing Hermitage is half a li away. Arrived at Shanghuacheng Puzhao Temple. Beside it is Dashi Hermitage. Ten li above Shanghuacheng, passing Xianglu Peak (Incense Burner Peak), arrived at Fengding Hermitage (Peak Top Hermitage). Ten li south of Fengding Hermitage is Xiangji Hermitage (Fragrant Accumulation Hermitage). There is a road down the mountain, south to Wanshouyuan (Ten Thousand Longevity Source) east of Qixian Stream, twenty li away and dangerous. Five li west of Fengding Hermitage is Baolin Temple (Treasure Forest Temple, formerly known as Dalin). One li from Baolin is Zhibi Peak (Pen Throwing Peak). Another li to Foshou Rock (Buddha's Hand Rock). Two li from Foshou Rock is Tianchi Courtyard (Heavenly Pool Courtyard). One li south of the courtyard is the Pagoda of Zen Master Long. Two li below the pagoda is Xinluo Hermitage (Silla Hermitage). Two li east of the hermitage is the Eighteen Sages Terrace. Fifteen li down the mountain from Tianchi is the similarly named Jinxiu Valley (Brocade Valley). The water under the mountain flows out from Jinxiu Valley and Shimen Valley (Stone Gate Valley), merging into the Peng River. Above the two streams are Shuanglong Hermitage (Double Dragon Hermitage), Guangfu Hermitage (Extensive Blessing Hermitage), Zunsheng Hermitage (Venerable Victory Hermitage), and Baoning Hermitage (Protecting Peace Hermitage). The four hermitages face each other, all within a hundred paces. Shimen Stream is in front of Baoning Hermitage. Five li into the stream are Shizhu Peak (Stone Pillar Peak) and Tiecang Peak (Iron Boat Peak). Below the peaks is Erdaoren Hermitage (Two Taoists Hermitage). Five li south of Baoning is Fuhai Hermitage (Blessing Sea Hermitage). Two li from Fuhai is Xiangyun Hermitage (Auspicious Cloud Hermitage). Ten li above Xiangyun is Yunding Peak (Cloud Top Peak). At the top of the peak is Yunding Hermitage. Eight li south of Xiangyun is Yuelun Hermitage (Moon Wheel Hermitage). Beside it is Lingquan Hermitage (Spirit Spring Hermitage). Seven li from Lingquan is Baoguo Hermitage (Repaying the Country Hermitage). Five li from Baoguo is Yuantong Chongsheng Zen Monastery (Perfect Penetration Exalted Victory Zen Monastery). Beside it is Guangfu Courtyard (Extensive Blessing Courtyard). Twenty li from Yuantong is Kangwang Jingde Temple (Kang Prince Jingde Temple). From Yuantong upwards, all are under the jurisdiction of Jiangzhou. Entering the valley five li north of Kangwang Temple is Longquan Courtyard (Dragon Spring Courtyard). Another twenty li to the Water Curtain. One hundred paces south of the temple is Pilu Hermitage (Vairocana Hermitage). Two li from Pilu is Daming Hermitage (Great Brightness Hermitage). Two li from Daming is Changxing Hermitage (Eternal Prosperity Hermitage). Beside it is Renwang Courtyard (Benevolent King Courtyard). Two li from Renwang is Ganshou Courtyard (Dry Longevity Courtyard). Seven li from Ganshou is Lingtang Jinghui Zen Monastery (Spirit Hot Spring Pure Wisdom Zen Monastery). Ten li south of Jinghui is Qingxia Temple (Clear Rosy Clouds Temple). Two li east of Jinghui, passing Kangle Sutra Terrace, another three li to Tao Gong's Drunken Stone. From the Drunken Stone, returning to the official road, another three li to Guizong Chengtian (Returning to the Source Receiving Heaven).

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禪院。歸宗之西百步。至靈溪祥符觀。祥符一里。至香泉院。次上塔次下塔。皆相去百餘步。下塔五里。至般若臺隆教院。其傍有石門庵。次布水庵。次覺性庵(一名崔師臺)次重巖庵。皆相去百餘步。重巖三里。至謝山人草堂。草堂三里。至靈棲院。靈棲之上百步。至紫霄峰頂舍利塔。靈棲之下八里。至三將軍洞。三將軍洞之下入歸宗亦一里。靈棲之東四里。至重云庵。次萬歲庵。次天宮庵。皆相去百餘步。天宮一里。至余峰庵。余峰之上二十里。至白雲洞。余峰之下二里。至先天觀(舊名真風)其傍有柳大卿草堂。先天二里。至太虛簡寂觀。簡寂五里。至棲隱觀。棲隱之東五里。至古靈庵。古靈十里。至開先禪院。開先之南一里。至石碑庵。石碑之上七里。至黃石巖永泰院。永泰之前半里。至文殊臺。永泰之上十里。有道人庵。聖僧巖。善才巖。羅漢巖。黃石巖。開先之東二里。至萬杉禪院。萬杉之東北三里。至真教院(舊名云峰)真教三里。至景德院(舊名高遙)景德一里。至李徴古書堂。書堂之上四里。至五乳峰香積院。香積二里。至俱胝庵。其傍有觀音庵。觀音半里。至齊云庵。齊云三里。至臥龍庵。臥龍之下五里。至青蓮院(舊名白雲庵)其傍有云峰院(舊名下偃臺)云峰五里。至道林院。道林一里至禪

靜院(舊名中興)禪靜一里。至保慶庵。保慶一里。至凈隱院(舊名寶峰)凈隱三里。至祖教院(舊名上偃臺)其傍有盤龍庵。西源庵。寶輪庵。皆不百步。寶輪三里。至椆木庵。椆木三里。至幽邃庵。幽邃一里。至赤眼塔。塔東北十里。至棲賢寶覺禪院。南康軍出五老門五里。有大沖庵。大沖五里。亦至羅漢禪院。羅漢十里。亦至棲賢院。羅漢之東五里。至折桂僧莊。莊西五里。至白鹿洞李渤書堂。白鹿洞三里。至承天白鶴觀。白鶴五里。亦至棲賢院。棲賢之東半里。至凈住院(舊名登云)凈住之東二里。至廣壽院(舊名資聖)其傍有金師臺。廣壽之北二里。至萬壽院。萬壽之南三里。至楞伽院(舊名下白石)楞伽之上三里。至證道院(舊名上白石)證道三里。至太平興國院。太平一里。至上五峰香林院。香林五里。至凈居院(舊名上庵)凈居五里。至下五峰延福院。延福三里。至竹林院。竹林二里。至福源庵(舊名靈源)福源半里。至石泉庵。石泉二里。至凌霄巖明真院。明真之下五里。至凈妙院(舊名德政庵)凈妙一里。至雲臺庵。雲臺三里。至聖果院(舊名凈明)其前有解空院(舊名吉祥)解空之西北百步。至谷源庵。谷源之東北二里。至證寂院(舊名析桂)證寂半里。至華嚴院。華嚴三里。至永福院(舊名

【現代漢語翻譯】 現代漢語譯本： 靜院（舊名中興）禪靜一里。至保慶庵。保慶一里。至凈隱院（舊名寶峰）凈隱三里。至祖教院（舊名上偃臺），其旁邊有盤龍庵、西源庵、寶輪庵，彼此相距都不超過百步。寶輪三里。至椆木庵。椆木三里。至幽邃庵。幽邃一里。至赤眼塔。塔東北十里。至棲賢寶覺禪院。南康軍出五老門五里。有大沖庵。大沖五里。也到羅漢禪院。羅漢十里。也到棲賢院。羅漢之東五里。至折桂僧莊。莊西五里。至白鹿洞李渤書堂。白鹿洞三里。至承天白鶴觀。白鶴五里。也到棲賢院。棲賢之東半里。至凈住院（舊名登云）。凈住之東二里。至廣壽院（舊名資聖），其旁邊有金師臺。廣壽之北二里。至萬壽院。萬壽之南三里。至楞伽院（舊名下白石）。楞伽之上三里。至證道院（舊名上白石）。證道三里。至太平興國院。太平一里。至上五峰香林院。香林五里。至凈居院（舊名上庵）。凈居五里。至下五峰延福院。延福三里。至竹林院。竹林二里。至福源庵（舊名靈源）。福源半里。至石泉庵。石泉二里。至凌霄巖明真院。明真之下五里。至凈妙院（舊名德政庵）。凈妙一里。至雲臺庵。雲臺三里。至聖果院（舊名凈明），其前面有解空院（舊名吉祥）。解空之西北百步。至谷源庵。谷源之東北二里。至證寂院（舊名析桂）。證寂半里。至華嚴院。華嚴三里。至永福院。

【English Translation】 English version: Jing Yuan (formerly known as Zhongxing) is one li from Chanjing. To Baoqing Hermitage. Baoqing is one li. To Jinyin Monastery (formerly known as Baofeng), Jinyin is three li. To Zujiao Monastery (formerly known as Shangyantai), beside which are Panlong Hermitage, Xiyuan Hermitage, and Baolun Hermitage, all within a hundred steps of each other. Baolun is three li. To Choumu Hermitage. Choumu is three li. To Yousui Hermitage. Yousui is one li. To Chiyan Pagoda. Ten li northeast of the pagoda to Qixian Baojue Chan Monastery. Five li from the Wulao Gate of Nankang Army. There is Dachong Hermitage. Dachong is five li, also reaching Luohan Chan Monastery. Luohan is ten li, also reaching Qixian Monastery. Five li east of Luohan to Zhegui Monk Village. Five li west of the village to Bailudong Li Bo Study Hall. Bailudong is three li. To Chengtian Baihe Temple. Baihe is five li, also reaching Qixian Monastery. Half a li east of Qixian to Jingzhu Monastery (formerly known as Dengyun). Two li east of Jingzhu to Guangshou Monastery (formerly known as Zisheng), beside which is Jinshi Terrace. Two li north of Guangshou to Wanshou Monastery. Three li south of Wanshou to Lengjia Monastery (formerly known as Xiabaishi). Three li above Lengjia to Zhengdao Monastery (formerly known as Shangbaishi). Zhengdao is three li. To Taiping Xingguo Monastery. Taiping is one li. To Shang Wufeng Xianglin Monastery. Xianglin is five li. To Jingju Monastery (formerly known as Shang'an). Jingju is five li. To Xia Wufeng Yanfu Monastery. Yanfu is three li. To Zhulin Monastery. Zhulin is two li. To Fuyuan Hermitage (formerly known as Lingyuan). Fuyuan is half a li. To Shiquan Hermitage. Shiquan is two li. To Lingxiao Rock Mingzhen Monastery. Five li below Mingzhen to Jingmiao Monastery (formerly known as Dezheng Hermitage). Jingmiao is one li. To Yuntai Hermitage. Yuntai is three li. To Shengguo Monastery (formerly known as Jingming), in front of which is Jiekong Monastery (formerly known as Jixiang). A hundred steps northwest of Jiekong to Guyuan Hermitage. Two li northeast of Guyuan to Zhengji Monastery (formerly known as Xigui). Zhengji is half a li. To Huayan Monastery. Huayan is three li. To Yongfu Monastery.

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龍云)永福之下八里。至大富莊。大富莊之東北十里。至慧日禪院。慧日三里。至大雄庵。大雄復出官道七里。至佛殿庵。佛殿一里。至興福庵。興福三里。至智林院(舊名慈雲)智林三里。則上吳章嶺。江州界也。慧日之西南十里。至大城庵。大城三里。至延真昭德觀。昭德之前一里。至登云庵。其後一里。至凈慧院。昭德之西出官道二十里。至尋真沖虛觀。尋真二里。至普覺院(舊名長慶)普覺之西十里。還至羅漢禪院。又自南康落星寺泛舟過釣魚臺一里。至明心院(舊名翠嶶)明心五里。至楞伽院。楞伽五里。至善才庵。善才三里。至凌雲庵(舊名凌雲書堂)凌雲三里。亦至萬杉禪院。明心之東南五里。又至東古法輪院。法輪之北十里。亦至萬杉。又自南康西南出十五里。至西古興善院。興善十里亦至歸宗。凡自南康出建昌門。過承天院。則問開先路。出五老門。過望雲亭。則問棲賢路云。

十八賢傳第五

廬山豈獨水石能冠天下。由代有高賢隱居以傳。東林寺舊有十八賢傳。不知何人所作。文字淺近。以事驗諸前史。往往乖謬。讀者陋之。使古人風跡用無知者。惜哉。予既作山記。乃因舊本參質晉宋史及高僧傳。粗加刊正。或舊所脫略。今無有可考。亦未如之何也。

社主遠法師

【現代漢語翻譯】 現代漢語譯本： 龍云：從永福之下八里處出發，到達大富莊。從大富莊的東北方向走十里，到達慧日禪院（Hui Ri Chan Yuan）。從慧日禪院走三里，到達大雄庵（Da Xiong An）。從大雄庵再次回到官道上走七里，到達佛殿庵（Fo Dian An）。從佛殿庵走一里，到達興福庵（Xing Fu An）。從興福庵走三里，到達智林院（Zhi Lin Yuan）（舊名慈雲（Ci Yun））。從智林院走三里，就登上吳章嶺（Wu Zhang Ling），這裡是江州（Jiang Zhou）的邊界。從慧日禪院的西南方向走十里，到達大城庵（Da Cheng An）。從大城庵走三里，到達延真昭德觀（Yan Zhen Zhao De Guan）。在昭德觀前走一里，到達登云庵（Deng Yun An）。在昭德觀後走一里，到達凈慧院（Jing Hui Yuan）。從昭德觀向西沿著官道走二十里，到達尋真沖虛觀（Xun Zhen Chong Xu Guan）。從尋真沖虛觀走二里，到達普覺院（Pu Jue Yuan）（舊名長慶（Chang Qing））。從普覺院向西走十里，又回到羅漢禪院（Luo Han Chan Yuan）。又從南康（Nan Kang）的落星寺（Luo Xing Si）乘船經過釣魚臺（Diao Yu Tai）一里，到達明心院（Ming Xin Yuan）（舊名翠嶶（Cui Wei））。從明心院走五里，到達楞伽院（Leng Jia Yuan）。從楞伽院走五里，到達善才庵（Shan Cai An）。從善才庵走三里，到達凌雲庵（Ling Yun An）（舊名凌雲書堂（Ling Yun Shu Tang））。從凌雲庵走三里，也到達萬杉禪院（Wan Shan Chan Yuan）。從明心院的東南方向走五里，又到達東古法輪院（Dong Gu Fa Lun Yuan）。從法輪院向北走十里，也到達萬杉禪院。又從南康的西南方向走十五里，到達西古興善院（Xi Gu Xing Shan Yuan）。從興善院走十里，也到達歸宗（Gui Zong）。總之，從南康出發，經過建昌門（Jian Chang Men），經過承天院（Cheng Tian Yuan），就問前往開先（Kai Xian）的路；從五老門（Wu Lao Men）出發，經過望雲亭（Wang Yun Ting），就問前往棲賢（Qi Xian）的路，這就是了。

十八賢傳 第五

廬山（Lu Shan）難道僅僅是水石能夠稱冠天下嗎？是因為世代都有高尚賢達隱居在這裡流傳。東林寺（Dong Lin Si）舊有十八賢傳，不知道是誰所作。文字淺顯粗陋，用史實來驗證，往往有乖謬錯誤。讀者鄙視它，使得古代賢人的風範事蹟因此而無人知曉，可惜啊。我既然已經作了山記，於是根據舊版本，參考考證《晉書》、《宋書》以及《高僧傳》，粗略地加以刊正。或許舊版本有所脫漏，現在已經沒有可以考證的，也無可奈何了。

社主遠法師

【English Translation】 English version: Long Yun: From eight li below Yongfu, arrive at Dafu Village. From ten li northeast of Dafu Village, arrive at Hui Ri Chan Monastery (Hui Ri Chan Yuan, Monastery of Wisdom Sun). From Hui Ri, three li, arrive at Da Xiong Hermitage (Da Xiong An, Great Hero Hermitage). From Da Xiong, return to the official road for seven li, arrive at Fo Dian Hermitage (Fo Dian An, Buddha Hall Hermitage). From Fo Dian, one li, arrive at Xing Fu Hermitage (Xing Fu An, Flourishing Fortune Hermitage). From Xing Fu, three li, arrive at Zhi Lin Institute (Zhi Lin Yuan, Institute of Wisdom Forest) (formerly named Ci Yun (Ci Yun, Compassionate Cloud)). From Zhi Lin, three li, then ascend Wu Zhang Ridge (Wu Zhang Ling), which is the boundary of Jiangzhou (Jiang Zhou). From ten li southwest of Hui Ri, arrive at Da Cheng Hermitage (Da Cheng An, Great City Hermitage). From Da Cheng, three li, arrive at Yan Zhen Zhao De Temple (Yan Zhen Zhao De Guan, Temple of Prolonging Truth and Manifesting Virtue). One li before Zhao De, arrive at Deng Yun Hermitage (Deng Yun An, Ascending Cloud Hermitage). One li behind it, arrive at Jing Hui Institute (Jing Hui Yuan, Pure Wisdom Institute). From twenty li west of Zhao De on the official road, arrive at Xun Zhen Chong Xu Temple (Xun Zhen Chong Xu Guan, Temple of Seeking Truth and Honoring Emptiness). From Xun Zhen, two li, arrive at Pu Jue Institute (Pu Jue Yuan, Institute of Universal Enlightenment) (formerly named Chang Qing (Chang Qing, Lasting Celebration)). From ten li west of Pu Jue, return to Luo Han Chan Monastery (Luo Han Chan Yuan, Arhat Zen Monastery). Also, from Nan Kang's (Nan Kang) Luo Xing Temple (Luo Xing Si, Falling Star Temple), take a boat past Diao Yu Terrace (Diao Yu Tai, Fishing Terrace) for one li, arrive at Ming Xin Institute (Ming Xin Yuan, Institute of Bright Mind) (formerly named Cui Wei (Cui Wei, Emerald Peak)). From Ming Xin, five li, arrive at Leng Jia Institute (Leng Jia Yuan, Lanka Institute). From Leng Jia, five li, arrive at Shan Cai Hermitage (Shan Cai An, Sudhana Hermitage). From Shan Cai, three li, arrive at Ling Yun Hermitage (Ling Yun An, Soaring Cloud Hermitage) (formerly named Ling Yun Study Hall (Ling Yun Shu Tang, Soaring Cloud Study Hall)). From Ling Yun, three li, also arrive at Wan Shan Chan Monastery (Wan Shan Chan Yuan, Ten Thousand Pines Zen Monastery). From five li southeast of Ming Xin, also arrive at Dong Gu Fa Lun Institute (Dong Gu Fa Lun Yuan, East Ancient Dharma Wheel Institute). From ten li north of Fa Lun, also arrive at Wan Shan. Also, from fifteen li southwest of Nan Kang, arrive at Xi Gu Xing Shan Institute (Xi Gu Xing Shan Yuan, West Ancient Flourishing Goodness Institute). From ten li of Xing Shan, also arrive at Gui Zong (Gui Zong, Returning to the Source). In general, from Nan Kang, passing through Jian Chang Gate (Jian Chang Men), passing Cheng Tian Institute (Cheng Tian Yuan), then ask for the road to Kai Xian (Kai Xian); from Wu Lao Gate (Wu Lao Men), passing Wang Yun Pavilion (Wang Yun Ting), then ask for the road to Qi Xian (Qi Xian), that's it.

Biographies of the Eighteen Worthies, Chapter Five

Is Mount Lu (Lu Shan) merely crowned as the best under heaven because of its water and stones? It is because generations of noble worthies have lived in seclusion here, passing down their legacy. Donglin Temple (Dong Lin Si) formerly had Biographies of the Eighteen Worthies, the author of which is unknown. The writing is shallow and crude, and when verified with historical facts, it is often erroneous. Readers despise it, causing the virtuous deeds of ancient worthies to be unknown, which is a pity. Since I have already written a mountain record, I have revised it roughly based on the old version, consulting the History of Jin, History of Song, and Biographies of Eminent Monks. Perhaps the old version had omissions, and now there is no way to verify them, so there is nothing I can do.

Master Yuan, Head of the Society

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法師諱慧遠。姓賈。雁門樓煩人也。幼為書生。年十三。隨舅令狐氏遊學許洛。尤善莊老。性度弘偉。年二十一。欲渡江東就範宣子共契嘉遁。中原冠亂。南路阻塞。時沙門釋道安。立寺于太行。弘贊佛法。遂往歸之。初聞講般若經。豁然大悟。乃嘆曰。儒道九流皆糠秕耳。遂與弟慧持投簪落髮。委命受業。心既入道。常以大法為己任。慧解夙發。神明英越。安常嘆曰。使道流東國。其斯遠乎。二十四。便就講說。常有客聞講實相義。疑難往復。彌用疑塞。師為引莊子義為比類。惑者大釋。於是安之門人獨聽不廢俗書。后隨師南遊至襄陽。安為朱序所拘。眾皆罷去。遠乃與弟子數十人適荊州。住上明寺。后欲往羅浮山。太元六年。至尋陽。愛廬阜之間曠。乃立龍泉精舍。久之沙門慧永禪師先居西林。與師有舊。欲邀同止。乃謂刺史桓伊曰。遠公弘道。學者日集。貧道所棲。狹不足處。奈何。時又夢山神請曰。此山足以棲神。一夕忽有雷雨。震擊詰朝。林麓大辟。唯素沙布地。兼有楩楠文梓良材。桓乃即其地更立房殿。名其殿曰神運。以在永師所居之東故。號東林。即太元十一年歲次丙戌寺成。先有阿育王文殊之像。沈于武昌水中。陶侃不能得。至是飄然輕舉迎還神運殿。以修佛事。又因罽賓道人。共作佛影臺。皆有神

【現代漢語翻譯】 現代漢語譯本：法師，名諱慧遠（Huì Yuǎn），俗姓賈（Jiǎ），是雁門郡樓煩縣人。年幼時就讀於私塾，十三歲時，跟隨舅舅令狐氏（Línghú Shì）到許（Xǔ）和洛（Luò）一帶遊學，尤其擅長莊子和老子的學說。他天性度量寬宏，氣概豪邁。二十一歲時，想要渡江前往江東，與范宣子（Fàn Xuānzǐ）一同隱居，但中原地區戰亂頻繁，南下的道路被阻斷。當時，沙門釋道安（Shì Dào'ān）在太行山建立寺廟，弘揚佛法，於是慧遠前去歸附他。最初聽講《般若經》，便豁然大悟，於是感嘆道：『儒家和道家以及其他各家學說，都不過是些粗糠秕穀罷了！』於是與弟弟慧持（Huì Chí）一同剃度出家，委身受業。他內心既然入了佛道，便常常以弘揚佛法為己任。慧遠天資聰穎，見解卓越，釋道安常常嘆息說：『能夠使佛法流傳到東方的，大概就是慧遠了吧！』二十四歲時，便開始講經說法。常常有聽眾在聽講實相義時，遇到疑問反覆辯難，越發感到疑惑不解。慧遠便引用莊子的義理來作比喻，疑惑的人才大大地釋懷。於是釋道安的門人中，只有慧遠可以兼聽世俗的書籍而不被禁止。後來跟隨釋道安南遊到達襄陽（Xiāngyáng）。釋道安被朱序（Zhū Xù）拘留，眾人都離開了，慧遠便與弟子數十人前往荊州（Jīngzhōu），住在上明寺（Shàngmíng Sì）。後來想要前往羅浮山（Luófú Shān），太元六年（公元381年），到達尋陽（Xúnyáng）。他喜愛廬山（Lú Shān）一帶的空曠，於是建立了龍泉精舍（Lóngquán Jīngshè）。過了很久，沙門慧永禪師（Huìyǒng Chánshī）先前住在西林寺（Xīlín Sì），與慧遠有舊交，想要邀請他一同居住，於是對刺史桓伊（Huán Yī）說：『慧遠法師弘揚佛法，前來學習的人日益增多，貧僧所居住的地方，狹窄不足以容納，怎麼辦呢？』當時又夢見山神請求說：『這座山足以讓神居住。』一天晚上忽然有雷雨，震擊過後，第二天早晨，林木被劈開，只有潔白的沙子鋪在地上，並且有楩楠和文梓等良材。桓伊便在那塊地上重新建立房舍殿宇，命名殿宇為神運殿（Shényùn Diàn）。因為在慧永禪師所居住的東林寺的東邊，所以號為東林寺。即太元十一年，歲在丙戌年，寺廟建成。先前有阿育王（Āyùwáng）所造的文殊菩薩（Wénshū Púsà）的佛像，沉沒在武昌（Wǔchāng）的水中，陶侃（Táo Kǎn）未能得到。到這時，佛像飄然輕舉，被迎回神運殿，用來修持佛事。又因為與罽賓（Jìbīn）的道人，共同製作佛影臺（Fóyǐng Tái），都顯現出神蹟。

【English Translation】 English version: The Dharma Master's name was Huiyuan (Huì Yuǎn) [Wisdom Far-Reaching], his lay surname was Jia (Jiǎ), and he was from Loufan (Lóufán) in Yanmen (Yànmén). As a child, he studied at a private school. At the age of thirteen, he followed his uncle, Linghu Shi (Línghú Shì), to study in Xu (Xǔ) and Luo (Luò), excelling particularly in the teachings of Zhuangzi and Laozi. He possessed a magnanimous nature and a grand spirit. At the age of twenty-one, he intended to cross the river to Jiangdong (Jiāngdōng) to live in seclusion with Fan Xuanzi (Fàn Xuānzǐ), but the Central Plains were in turmoil, and the southern route was blocked. At that time, the Shramana Shi Dao'an (Shì Dào'ān) [釋道安,釋:釋迦牟尼, 道安: Way Peace] had established a temple in the Taihang Mountains, propagating the Buddha-dharma. Huiyuan went to join him. Upon first hearing the Prajna Sutra, he had a sudden enlightenment and exclaimed, 'The teachings of Confucianism, Taoism, and the other schools are but chaff and dross!' Thereupon, he and his younger brother Huichi (Huì Chí) shaved their heads and became monks, dedicating themselves to studying under Dao'an. Having entered the path, he always took the Great Dharma as his own responsibility. Huiyuan's wisdom developed early, and his spirit was outstanding. Dao'an often sighed, 'He is the one who will cause the Dharma to flow to the Eastern lands!' At the age of twenty-four, he began to lecture on the scriptures. Often, when listeners heard him lecture on the meaning of true reality, they would raise doubts and engage in repeated debates, becoming increasingly confused. Huiyuan would then use analogies from the teachings of Zhuangzi to clarify the matter, and the doubters would be greatly relieved. Therefore, among Dao'an's disciples, only Huiyuan was allowed to study secular books without being forbidden. Later, he followed Dao'an on a southern journey to Xiangyang (Xiāngyáng). When Dao'an was detained by Zhu Xu (Zhū Xù), the others all left, but Huiyuan and several dozen disciples went to Jingzhou (Jīngzhōu) and stayed at Shangming Temple (Shàngmíng Sì). Later, he intended to go to Mount Luofu (Luófú Shān). In the sixth year of the Taiyuan era (381 AD), he arrived in Xunyang (Xúnyáng). He loved the spaciousness of the area around Mount Lu (Lú Shān), so he established the Longquan Hermitage (Lóngquán Jīngshè). After a long time, the Shramana Huiyong Chanshi (Huìyǒng Chánshī) [慧永禪師, 慧永: Wisdom Eternal, 禪師: Dhyana Master] who had previously resided at the West Forest Temple (Xīlín Sì), and who had an old friendship with Huiyuan, wanted to invite him to live together. So he said to the governor Huan Yi (Huán Yī), 'The Dharma Master Huiyuan is propagating the Dharma, and the number of students is increasing daily. The place where this poor monk resides is too small to accommodate them. What should be done?' At that time, he also dreamed that the mountain god pleaded, 'This mountain is sufficient for the gods to dwell in.' One night, there was a sudden thunderstorm. The next morning, the forests were split open, and only white sand covered the ground, along with fine timber such as Phoebe zhennan and Catalpa wood. Huan Yi then rebuilt the halls and pavilions on that site, naming the main hall Shenyun Hall (Shényùn Diàn) [神運殿, 神: Spirit, 運: Transport, 殿: Hall]. Because it was east of the West Forest Temple where Huiyong Chanshi resided, it was called East Forest Temple (Dōnglín Sì). That is, in the eleventh year of the Taiyuan era, the year of Bingxu, the temple was completed. Previously, there was an image of Manjushri Bodhisattva (Wénshū Púsà) [文殊菩薩, 文殊: Manjushri, 菩薩: Bodhisattva] made by King Ashoka (Āyùwáng) [阿育王, 阿育: Ashoka, 王: King], which had sunk into the water of Wuchang (Wǔchāng), and Tao Kan (Táo Kǎn) had been unable to retrieve it. At this time, the image floated up lightly and was welcomed back to Shenyun Hall to be used for Buddhist practices. Also, together with a Dharma Master from Kipin (Jìbīn), they created the Buddha Shadow Platform (Fóyǐng Tái) [佛影臺, 佛: Buddha, 影: Shadow, 臺: Platform], and all of these events manifested miraculous signs.

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感。事具高僧傳。於是謹律之侶絕塵之客。四方不期而至。彭城劉遺民。豫章雷次宗。雁門周續之。南陽宗炳張野張詮等。凡百有二十三人。與師同修凈土之社。乃令劉遺民著發願文。殷仲堪之任荊州也。入山展敬。與師松下談易。陳郡謝靈運。負才傲物。少所推重。一見肅然心服。為鑿東西二池種白蓮。求入凈社。師以心雜止之。范寧在豫章。師請入社。范不能從。姚興與法師羅什皆欽風德。遠輸施遺。桓玄震主。不覺致敬。安帝自江陵還都。輔國何無忌勸師候覲。師稱疾不行。帝遣使勞問。凡居山三十年。影跡不至塵俗。每送客以虎溪為界。晉義熙十二年歲次丙辰八月初六日順寂。春秋八十三。初感疾。散動林下。耆德請飲豉酒米汁。皆不許。又請以蜜和水為漿。師命律師一人。披尋律文。可否卷未半而終。遺命露骸林下。既而弟子與尋陽官屬。奉葬于西嶺。謝靈運銘張野序。唐會昌五年乙丑寺廢。大中二年戊辰復。寺之復也。僧正言乞賜旌褒。謚曰辯覺大師。升元三年。改謚正覺。興國三年。謚圓悟大師。仍名其墳。曰凝寂之塔。有匡山集二十卷。傳於世。

彭城劉遺民

劉程之字仲思。彭城聚里人。漢楚元王之苗裔也。歷晉世至卿相。程之少孤事母。州閭稱孝。墳典百家靡不周覽。尤好佛理陳郡

【現代漢語翻譯】 現代漢語譯本：他的事蹟都記載在高僧傳中。於是，嚴守戒律的僧侶和超凡脫俗的隱士，從四面八方不約而同地來到這裡。彭城的劉遺民（人名），豫章的雷次宗（人名），雁門的周續之（人名），南陽的宗炳（人名）、張野（人名）、張詮（人名）等，總共一百二十三人，與慧遠大師共同修行凈土法門。慧遠大師讓劉遺民撰寫發願文。殷仲堪（人名）擔任荊州刺史時，曾入山拜訪慧遠大師，並在松樹下與他談論《易經》。陳郡的謝靈運（人名），恃才傲物，很少推崇別人，但一見到慧遠大師就肅然起敬，心悅誠服，併爲慧遠大師開鑿東西兩個池塘種植白蓮，請求加入凈土社，慧遠大師因為他心思雜亂而拒絕了他。范寧（人名）在豫章時，慧遠大師邀請他加入凈土社，范寧未能答應。姚興（人名）與法師鳩摩羅什（Kumārajīva）（人名）都欽佩慧遠大師的德行，從遠處贈送禮物。桓玄（人名）權傾朝野，也不自覺地對慧遠大師表示尊敬。晉安帝從江陵返回都城時，輔國將軍何無忌（人名）勸慧遠大師去拜見皇帝，慧遠大師稱病不去。安帝派遣使者慰問。慧遠大師在山中居住了三十年，身影足跡從未到達世俗之地。每次送客都以虎溪（地名）為界。晉義熙十二年丙辰年八月初六日安詳圓寂，享年八十三歲。最初感到疾病時，他散發了林下的東西，年長的僧人請求他飲用豆豉酒和米汁，他都不允許。又有人請求用蜂蜜和水調成飲料，慧遠大師命令一位律師，翻閱律文，詢問是否可以飲用，律師翻閱律文還未過半，慧遠大師就去世了。遺囑是將遺體暴露在林下。之後，弟子們與尋陽（地名）的官吏，將他安葬在西嶺。謝靈運撰寫銘文，張野撰寫序言。唐會昌五年乙丑年，寺廟被廢棄。大中二年戊辰年，寺廟得以重建。寺廟重建后，僧正言請求朝廷賜予旌表，謚號為辯覺大師。升元三年，改謚為正覺大師。興國三年，謚號為圓悟大師。並將他的墳墓命名為凝寂之塔。有《匡山集》二十卷流傳於世。 彭城的劉遺民 劉程之（人名），字仲思，彭城聚里人。是漢朝楚元王的後代。歷經晉朝，官至卿相。劉程之年少喪父，侍奉母親，鄉里稱讚他孝順。墳典百家，無不涉獵，尤其喜愛佛理。陳郡

【English Translation】 English version: His deeds are all recorded in the 'Biographies of Eminent Monks'. Consequently, monks who strictly observed the precepts and hermits who transcended the mundane world arrived from all directions as if by appointment. Liu Yimin (name) of Pengcheng, Lei Cizong (name) of Yuzhang, Zhou Xuzhi (name) of Yanmen, Zong Bing (name), Zhang Ye (name), and Zhang Quan (name) of Nanyang, totaling one hundred and twenty-three people, practiced the Pure Land Dharma together with Master Huiyuan. Master Huiyuan instructed Liu Yimin to compose a vow. When Yin Zhongkan (name) was serving as the governor of Jingzhou, he visited Master Huiyuan in the mountains and discussed the 'Book of Changes' with him under the pine trees. Xie Lingyun (name) of Chen Commandery, arrogant and conceited, rarely admired others, but upon meeting Master Huiyuan, he became respectful and sincerely convinced. He dug two ponds, east and west, to plant white lotuses and requested to join the Pure Land Society, but Master Huiyuan refused him because his mind was impure. When Fan Ning (name) was in Yuzhang, Master Huiyuan invited him to join the Pure Land Society, but Fan Ning was unable to accept. Yao Xing (name) and Dharma Master Kumārajīva (name) both admired Master Huiyuan's virtue and sent gifts from afar. Huan Xuan (name), who held great power in the court, also unconsciously showed respect to Master Huiyuan. When Emperor An returned to the capital from Jiangling, General He Wuji (name) advised Master Huiyuan to pay homage to the emperor, but Master Huiyuan declined due to illness. The emperor sent envoys to inquire after him. Master Huiyuan resided in the mountains for thirty years, his shadow and footprints never reaching the secular world. Each time he saw guests off, he used Tiger Creek (place name) as the boundary. In the twelfth year of the Yixi era of the Jin Dynasty, on the sixth day of the eighth month of the Bingchen year, he peacefully passed away, at the age of eighty-three. Initially, when he felt ill, he distributed his belongings in the forest. Elderly monks requested him to drink fermented soybean wine and rice soup, but he refused. Others requested to mix honey with water to make a drink, and Master Huiyuan ordered a Vinaya master to consult the Vinaya texts to see if it was permissible to drink. Before the Vinaya master had finished consulting the texts, Master Huiyuan passed away. His will was to expose his body in the forest. Later, his disciples and the officials of Xunyang (place name) buried him on the Western Ridge. Xie Lingyun wrote the inscription, and Zhang Ye wrote the preface. In the fifth year of the Huichang era of the Tang Dynasty, the temple was abandoned. In the second year of the Dazhong era, the temple was rebuilt. After the temple was rebuilt, the Sangha leader Zheng Yan requested the court to bestow an honorary title, and he was posthumously named 'Great Master Bianjue'. In the third year of the Shengyuan era, the posthumous title was changed to 'Great Master Zhengjue'. In the third year of the Xingguo era, he was posthumously named 'Great Master Yuanwu'. And his tomb was named 'Pagoda of Coagulated Stillness'. The 'Collection of Mount Kuang' in twenty volumes is passed down to the world. Liu Yimin of Pengcheng Liu Chengzhi (name), courtesy name Zhongsi, was a native of Juli Village in Pengcheng. He was a descendant of King Chu Yuan of the Han Dynasty. Throughout the Jin Dynasty, he rose to the rank of minister. Liu Chengzhi lost his father at a young age and served his mother, and the villagers praised him for his filial piety. He studied all the classics and philosophical schools, and especially loved Buddhist principles. Chen Commandery

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殷仲堪桓玄等諸賢。莫不崇仰。解褐府參軍。程之既慕遠公名德。欲白首同社。乃錄尋陽柴桑。以為入山之資。歲滿棄去。結廬西林。蔽以榛莽。義熙間公侯。復辟之皆不應。后易名遺民。遠公社賢推為上客。常貽書關中。與什肇二法師通好。揚搉經論。著唸佛三昧詩。道德名實諸詞文義之華。一時所挹。凡居山十有二年。自正月感疾。便依唸佛三昧。誦阿彌陀佛。至六月初。果見白毫相。次見佛真影。仍摩其頂。更作齋福。愿速盡壽。又請僧讀無量壽法華經至二十七日。僧眾咸集。遺民曰。今逝矣。予氣盡。勿哭以相惱亂。又行香。請眾僧。供養釋迦文佛。以謝令我知有阿彌陀佛。今日愿必迎接。少頃合掌。西向而逝。命子雍積土為墓。勿用棺槨。當時無不高仰。即義熙六年庚戌終。春秋五十七。

豫章雷次宗

雷次宗字仲倫。豫章南昌人。博學尤明詩禮。不就徴辟。入廬山立館東林僧房之東。與遠公同社。宋文帝元嘉十五年徴。至都立學雞籠山。置生員百餘人。久之復還廬山。公卿祖道后再徴。築室鐘山西巖下。謂之招隱館。猶秉操。不入公門。每自華林園東林。入延賢堂。為太子諸王。講喪服經。元嘉二十五年戊子終。春秋六十三。

雁門周續之

周續之字道祖。雁門廣武人。后徙豫

【現代漢語翻譯】 現代漢語譯本：殷仲堪、桓玄等眾多賢士，無不崇敬仰慕他。他被任命為府參軍。程之仰慕慧遠（遠公）的名聲和德行，希望終身加入他的社團，於是記錄下尋陽、柴桑兩地的風土人情，作為入山的準備。一年期滿后，他放棄官職，在西林結廬而居，用茂密的草木遮蔽房屋。義熙年間，公侯們再次徵召他，他都沒有應允。後來改名為遺民。慧遠社團的賢士們推舉他為上賓。他經常寫信到關中，與鳩摩羅什（什）和僧肇（肇）兩位法師保持友好往來，探討經論。他創作了《唸佛三昧詩》，以及許多關於道德、名實等方面的辭藻華麗的文章，一時備受推崇。他在山中住了十二年。從正月開始感到疾病，便依靠唸佛三昧，誦唸阿彌陀佛。到六月初，果然見到了阿彌陀佛的白毫相，接著見到了佛的真身影像，佛還摩了他的頭頂。他更加努力地做齋飯、祈福，希望儘快結束壽命。他又請僧人誦讀《無量壽經》和《法華經》，到二十七日，僧眾聚集在一起，遺民說：『我今天要走了。我氣力耗盡，不要哭泣來擾亂我。』他又焚香，請眾僧供養釋迦文佛，以感謝佛讓他知道有阿彌陀佛，今天一定來迎接他。』過了一會兒，他合掌，面向西方而逝。他囑咐兒子雍用土堆積成墳墓，不要用棺槨。當時沒有人不敬仰他。于義熙六年庚戌年去世，享年五十七歲。 豫章雷次宗 雷次宗，字仲倫，豫章南昌人。博學多才，尤其精通詩禮。不接受朝廷的徵召，進入廬山，在東林寺僧房的東邊建立學館，與慧遠（遠公）同屬一個社團。宋文帝元嘉十五年，朝廷徵召他，他到達都城后在雞籠山設立學館，設定學生一百多人。很久以後，他又回到廬山。公卿們在道路上為他餞行，之後再次徵召他，他在鐘山西巖下建造房屋，稱為招隱館，仍然堅持自己的節操，不進入官府。他經常從華林園、東林寺，進入延賢堂，為太子和諸王講授《喪服經》。元嘉二十五年戊子年去世，享年六十三歲。 雁門周續之 周續之，字道祖，雁門廣武人，後來遷居到豫章。

【English Translation】 English version: Yin Zhongkan, Huan Xuan, and many other virtuous scholars all admired and revered him. He was appointed as a military advisor in the government. Cheng Zhi, admiring Huiyuan's (Yuangong) reputation and virtue, wished to join his community for life, so he recorded the customs of Xunyang and Chaisang as preparation for entering the mountain. After a year, he abandoned his official position and built a hut in Xilin, shielding the house with dense vegetation. During the Yixi period, dukes and marquises repeatedly summoned him, but he did not respond. Later, he changed his name to Yimin (遺民, Remnant of the Past). The virtuous scholars of Huiyuan's community regarded him as an honored guest. He often wrote letters to Guanzhong, maintaining friendly relations with the two Dharma masters, Kumarajiva (什) and Sengzhao (肇), discussing scriptures and treatises. He composed the 'Samadhi of Buddha Recitation Poem' and many ornate articles on morality and reality, which were highly regarded at the time. He lived in the mountains for twelve years. Starting from the first month, he felt ill and relied on the Samadhi of Buddha Recitation, chanting Amitabha Buddha. In early June, he saw the white hair mark (白毫相) of Amitabha Buddha, and then saw the true image of the Buddha, who also touched his head. He made more offerings and prayed for blessings, hoping to end his life soon. He also asked monks to recite the 'Infinite Life Sutra' (無量壽經) and the 'Lotus Sutra' (法華經). On the twenty-seventh day, the monks gathered together, and Yimin said, 'I am leaving today. My energy is exhausted, do not cry to disturb me.' He then burned incense and asked the monks to make offerings to Shakyamuni Buddha, to thank the Buddha for letting him know about Amitabha Buddha, who will surely come to welcome him today.' After a while, he put his palms together and passed away facing west. He instructed his son Yong to pile up earth to make a grave, without using a coffin. At that time, no one did not admire him. He passed away in the year Gengxu of the Yixi period, at the age of fifty-seven. Yuzhang Lei Cizong Lei Cizong, courtesy name Zhonglun, was a native of Nanchang in Yuzhang. He was erudite and particularly proficient in poetry and rites. He did not accept the court's summons and entered Mount Lu, establishing a school east of the monks' quarters in Donglin Temple, belonging to the same community as Huiyuan (Yuangong). In the fifteenth year of the Yuanjia period of Emperor Wen of the Song Dynasty, the court summoned him. After arriving in the capital, he established a school on Mount Jilong, with more than a hundred students. After a long time, he returned to Mount Lu. Dukes and ministers saw him off on the road, and then summoned him again. He built a house under the west cliff of Zhongshan Mountain, called Zhaoyin Hall, still adhering to his integrity and not entering the government. He often went from Hualin Garden and Donglin Temple to Yanxian Hall to lecture on the 'Mourning Garment Sutra' (喪服經) for the crown prince and princes. He passed away in the year Wuzi of the Yuanjia period, at the age of sixty-three. Yanmen Zhou Xuzhi Zhou Xuzhi, courtesy name Daozu, was a native of Guangwu in Yanmen, and later moved to Yuzhang.

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章建昌。年十二。詣范寧受業。通五經五緯。號十經。同門推為顏子。劉毅命為參軍。又辟博士大尉掾。俱不就。后入廬山。預遠公凈社。又與劉遺民陶淵明。號尋陽三隱。續之不尚峻節。江州刺史每相招請。亦往從之。武帝于東郭外開館待之。乘輿降幸。問續之禮義。辯析精異。時號為通隱。或問續之。時踐王庭何也。續之笑曰。心馳魏闕者。以江湖為桎梏。情致兩忘者。市朝亦巖穴耳。以昇平元年癸亥終於鐘山。春秋六十七。

南陽宗炳

宗炳字少文。南陽涅陽人。祖承宜都太守父繇之湘鄉令。炳博學善琴書圖畫。尤精玄言。宋武帝之在荊州也。召為主簿。不起。問其故。答曰。棲丘飲谷。三十餘年矣。入廬山築室。與遠公同社。后兄臧為南平太守。逼與俱還。乃于江陵三湖立宅。后辟參軍太尉掾。俱不就。乃敕南郡長。給吏役。數致餼賚。南陽王義季親至其室。命之角巾布衣引見。不拜。王曰。屈先生以重祿。可乎。對曰。祿如腐草。衰盛幾何。雅好山水。往輒忘歸。嘗西陟荊巫。南登衡岳。晚年盡圖之於室曰。吾老矣。名山不可再睹。唯澄懷觀道。臥以游之。撫琴動操。欲令眾山皆響。元嘉二十四年癸未終。春秋六十九。

南陽張野

張野字萊民。南陽宛人也。后徙潯陽柴桑。與陶

【現代漢語翻譯】 現代漢語譯本 章建昌，十二歲時，前往范寧處求學，精通五經五緯，被譽為『十經』。同門學子推舉他為顏回。劉毅任命他為參軍，又徵辟他為博士、大尉掾，他都未就任。後來進入廬山，參與慧遠法師的凈土社。又與劉遺民、陶淵明並稱為『尋陽三隱』。續之不崇尚嚴苛的節操，江州刺史多次邀請他，他也前往應酬。宋武帝在東郭外開設館舍招待他，親自駕臨，詢問續之關於禮義的問題，續之的辯解精闢而獨特，當時被稱為『通隱』。有人問續之：『您有時也在朝廷上出現，這是為什麼呢？』續之笑著說：『心心念念想著朝廷的人，才會覺得江湖是一種束縛。真正達到物我兩忘境界的人，即使身處鬧市也如同在山洞裡一樣。』元嘉元年癸亥年，章建昌在鐘山去世，享年六十七歲。

南陽宗炳

宗炳，字少文，南陽涅陽人。祖父宗承擔任宜都太守，父親宗繇之擔任湘鄉縣令。宗炳博學多才，擅長琴、書、圖畫，尤其精通玄學。宋武帝在荊州時，徵召他擔任主簿，他沒有應允。武帝問他原因，他回答說：『我隱居山林，已經三十多年了。』後來他進入廬山，建造房屋，與慧遠法師同在一個社團。之後，他的哥哥宗臧擔任南平太守，強迫他一同返回。於是他在江陵三湖建造住宅。後來又徵辟他為參軍、太尉掾，他都沒有就任。於是朝廷下令南郡長，提供吏役，多次送去糧食。南陽王劉義季親自到他的住所，命他戴著頭巾，穿著布衣引見，宗炳沒有拜見。劉義季說：『用豐厚的俸祿來委屈先生，可以嗎？』宗炳回答說：『俸祿如同腐爛的草，興盛和衰敗又能持續多久呢？我喜愛山水，常常前往而忘記回家。』他曾經向西登上荊山、巫山，向南登上衡山。晚年將這些山水都畫在屋子裡，說：『我老了，名山不能再遊覽了，只有澄凈心懷，觀察大道，躺著來遊覽它們了。』他撫琴彈奏，想要讓眾山都發出迴響。元嘉二十四年癸未年去世，享年六十九歲。

南陽張野

張野，字萊民，南陽宛人。後來遷居到潯陽柴桑，與陶淵明...

【English Translation】 English version Zhang Jianchang, at the age of twelve, went to Fan Ning to study, mastering the Five Classics and Five Weft Books, and was known as 'Ten Classics'. His fellow students regarded him as Yan Hui. Liu Yi appointed him as a military advisor (canjun), and also recruited him as a Doctor (boshi) and a clerk of the Grand Commandant (tawei yuan), but he declined all positions. Later, he entered Mount Lu and joined Huiyuan's Pure Land Society. He was also known as one of the 'Three Recluses of Xunyang' along with Liu Yimin and Tao Yuanming. Xu Zhi did not advocate strict austerity, and the Governor of Jiangzhou often invited him, which he accepted. Emperor Wu of Song had a residence built for him outside the East Gate and personally visited him, asking Xu Zhi about matters of ritual and righteousness. Xu Zhi's explanations were insightful and unique, and he was known as a 'Universal Recluse' at the time. Someone asked Xu Zhi: 'Why do you sometimes appear in the royal court?' Xu Zhi smiled and said: 'Those who are constantly thinking of the court find the rivers and lakes to be a constraint. Those who have truly forgotten both self and things find the marketplace to be like a cave.' In the year Guihai of the Yuanjia era, Zhang Jianchang passed away in Zhongshan at the age of sixty-seven.

Zong Bing of Nanyang

Zong Bing, courtesy name Shaowen, was a native of Nieyang in Nanyang. His grandfather, Zong Cheng, served as the Governor of Yidu, and his father, Zong Yaozhi, served as the Magistrate of Xiangxiang. Zong Bing was erudite and skilled in qin (zither), calligraphy, painting, and especially proficient in metaphysics. When Emperor Wu of Song was in Jingzhou, he summoned him to serve as a chief clerk (zhubu), but he declined. The Emperor asked him why, and he replied: 'I have been living in the hills and drinking from the valleys for more than thirty years.' Later, he entered Mount Lu, built a house, and joined the same society as Huiyuan. Later, his elder brother Zang became the Governor of Nanping, and forced him to return together. So he built a residence in the Three Lakes of Jiangling. Later, he was recruited as a military advisor (canjun) and a clerk of the Grand Commandant (tawei yuan), but he declined all positions. So the court ordered the Governor of Nanjun to provide officials and servants, and repeatedly send provisions. Liu Yiji, the Prince of Nanyang, personally visited his residence, ordering him to be received wearing a kerchief and cloth clothes, but Zong Bing did not bow. Liu Yiji said: 'Would it be acceptable to wrong you with a generous salary?' Zong Bing replied: 'Salary is like rotten grass, how long can prosperity and decline last? I love mountains and rivers, and often forget to return when I go there.' He once climbed Mount Jing and Mount Wu to the west, and Mount Heng to the south. In his later years, he painted all these mountains and rivers in his room, saying: 'I am old, and I cannot visit the famous mountains again. I can only purify my mind, observe the Dao, and travel them while lying down.' He played the qin and performed, wanting to make all the mountains resonate. He passed away in the year Guiwei of the Yuanjia era, at the age of sixty-nine.

Zhang Ye of Nanyang

Zhang Ye, courtesy name Laimin, was a native of Wan in Nanyang. Later, he moved to Chaisang in Xunyang, and with Tao Yuanming...

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元亮通婚姻。學兼華竺善屬文。州舉秀才。南中郎府功曹州治中后徴散騎常侍。俱不就。天資孝友。田宅舊業悉推與弟。一味之甘一庾之粟。共九族分之。衣食躬自菲薄。人不堪其憂。不改其樂。凡所著述傳於世萬餘言。師敬遠公。與劉雷同轍。遠公卒葬西嶺。謝靈運為銘。野序之。稱門人焉。義熙十四年戊午終。春秋六十九。

南陽張詮

張詮字秀碩。萊民之族人也。情性高逸。酷嗜墳籍。雖耕鋤猶帶經自樂。朝廷以散騎常侍徴。不赴。庾悅以其家貧。以尋陽令祿之。笑曰。古人正以容膝為安。屈吾志亦何榮乎。竟不就。入廬山。依遠公凈社。宋景平元年癸亥終。春秋六十五。

西林覺寂大師

大師諱慧永。姓繁。河內人也。年十二。事沙門竺曇現。慧悟宿習內外典籍。無不洞達。于佛事中。習禪為樂。先與遠師同依道安於恒山。亦約結宇羅浮。永師先止尋陽。即晉太元之初也。刺史陶范挹其道風。宛如夙契。於是留憩廬山。舍宅棲止。師貞素自然。清心克己。言常含笑。語不傷物。又別立一苑室于嶺上。每欲禪思。輒往居焉。所居嘗有香馥之氣。因號香谷。屋中嘗有一虎。人或畏者驅之上山。人去還復馴伏。后遠師龍泉學徒漸眾。師要同憩香谷。又感神夢之異。桓伊立寺東林。乃號西林

【現代漢語翻譯】 現代漢語譯本： 元亮精通婚姻禮儀，學識淵博，兼通華夏和印度的文化，擅長寫作。州里推舉他為秀才，朝廷徵召他為南中郎府功曹、州治中，後來又徵召為散騎常侍，他都沒有就任。他天性孝順友愛，把田地和舊有的產業全部讓給弟弟，即使只有一味美食或一庾糧食，也要和宗族中的人分享。他的衣食非常簡樸，別人難以忍受他的清貧，但他卻樂在其中。他一生所著的書籍流傳於世有一萬多字。他師從敬遠公（慧遠，東晉僧侶），與劉雷（具體人物待考）志同道合。遠公去世后葬在西嶺，謝靈運為他撰寫墓誌銘，在序文中稱他為門人。義熙十四年（公元418年）戊午年去世，享年六十九歲。

南陽張詮

張詮，字秀碩，是萊民（具體地點待考）的族人。他性情高潔灑脫，酷愛書籍。即使在耕田鋤地的時候，也帶著經書自娛自樂。朝廷徵召他為散騎常侍，他沒有應召。庾悅因為他家貧，想讓他擔任尋陽令來供養他，他笑著說：『古人正是以能容身安居為滿足，委屈我的志向又有什麼光榮呢？』最終沒有就任。他進入廬山，依附遠公的凈社。宋景平元年（公元423年）癸亥年去世，享年六十五歲。

西林覺寂大師

大師，法名慧永，俗姓繁，是河內人。十二歲時，侍奉沙門竺曇現（具體人物待考）。他天資聰穎，前世就學習過內外典籍，沒有不通曉的。在佛事中，他以習禪為樂。他先與遠師（慧遠）一同依附道安（東晉高僧）在恒山，也曾約定在羅浮山結廬隱居。慧永大師先住在尋陽，那是晉朝太元初年。刺史陶范仰慕他的道風，如同前世的約定。於是他留在廬山，捨棄住宅在此居住。大師的品行貞潔樸素，心地清凈，克制自己。說話總是帶著笑容，言語不傷害他人。他又在山嶺上另外建立了一處苑室，每次想要禪思，就前往那裡居住。他所居住的地方常常有香氣，因此被稱為香谷。屋中曾經有一隻老虎，有人害怕就把它趕到山上，人離開后，老虎又馴服地回來。後來遠師在龍泉的學徒漸漸增多，慧永大師邀請他們一同居住在香谷。又因為感應到神奇的夢境，桓伊（東晉將領）建立了東林寺，於是慧永大師的住所就被稱為西林。

【English Translation】 English version: Yuan Liang was well-versed in marriage rituals, erudite, and knowledgeable in both Chinese and Indian cultures, and skilled in writing. The state recommended him as a Xiucai (a title in the imperial examination system), and the court summoned him to serve as Gongcao (an official title) in the Southern Zhonglang (a military title) Governor's office and as Zhizhong (another official title) in the state government. Later, he was summoned as a Sanqi Changshi (a consultant official), but he did not accept any of these positions. He was naturally filial and fraternal, giving all his fields and old properties to his younger brother. Even if he had only a single delicacy or a small amount of grain, he would share it with his relatives. His clothing and food were very simple, and others could not bear his poverty, but he found joy in it. The books he wrote throughout his life, totaling more than ten thousand words, were passed down to the world. He studied under Jing Yuan Gong (Huiyuan, a Buddhist monk of the Eastern Jin Dynasty) and shared the same ideals as Liu Lei (specific person to be verified). After Yuan Gong passed away, he was buried in Xiling, and Xie Lingyun wrote his epitaph, referring to him as a disciple in the preface. He passed away in the year of Wuwu (418 AD) during the Yixi era, at the age of sixty-nine.

Zhang Quan of Nanyang

Zhang Quan, styled Xiushuo, was a member of the Lai Min (specific location to be verified) clan. He was of noble and detached character and loved books. Even when plowing and hoeing, he would bring scriptures to enjoy himself. The court summoned him as a Sanqi Changshi, but he did not accept the position. Yu Yue, seeing that his family was poor, wanted him to serve as the magistrate of Xunyang to support him, but he smiled and said, 'The ancients were content with having enough space to live comfortably. What glory is there in compromising my aspirations?' In the end, he did not accept the position. He entered Mount Lu and joined Yuan Gong's Pure Land Society. He passed away in the year of Guihai (423 AD) during the Jingping era of the Song Dynasty, at the age of sixty-five.

Great Master Jueji of Xilin

The Great Master, named Huiyong, with the surname Fan, was a native of Henan. At the age of twelve, he served the Shramana (Buddhist monk) Zhu Tanxian (specific person to be verified). He was intelligent and had studied both internal and external scriptures in his previous life, and there was nothing he did not understand. In Buddhist affairs, he found joy in practicing Chan (Zen) meditation. He first followed Dao An (a prominent monk of the Eastern Jin Dynasty) with Yuan Shi (Huiyuan) on Mount Heng, and they also agreed to build huts and live in seclusion on Mount Luofu. Master Huiyong first lived in Xunyang, which was at the beginning of the Taiyuan era of the Jin Dynasty. The governor Tao Fan admired his virtuous conduct, as if it were a predestined agreement. Therefore, he stayed on Mount Lu, abandoning his residence to live there. The Master's character was pure and simple, his heart was pure, and he restrained himself. He always spoke with a smile, and his words did not harm others. He also built another garden room on the ridge, and whenever he wanted to meditate, he would go there to live. The place where he lived often had a fragrant aroma, so it was called Xianggu (Fragrant Valley). There was once a tiger in the house, and some people were afraid and drove it up the mountain, but after the people left, the tiger obediently returned. Later, as Yuan Shi's disciples in Longquan gradually increased, Master Huiyong invited them to live together in Xianggu. Also, because he sensed a miraculous dream, Huan Yi (a general of the Eastern Jin Dynasty) built Donglin Temple, so Master Huiyong's residence was called Xilin (West Forest).

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焉。鎮國將軍何無忌作鎮尋陽。每至瞻禮盡其誠敬。師專意凈土之行。以晉義熙十年甲寅。遇疾綿篤。一日忽起。斂衣合掌。求屣欲起。如有所見。眾咸驚問答云。佛來。言終而逝。春秋八十三。山中聞其香不絕者七日。奉全身葬于本寺西二百步。南唐元宗重建塔亭。尋降焚黃。追諡覺寂大師實智之塔。

東林普濟大師

竺道生本姓魏。鉅鹿人也。寓居彭城。家世士族父廣。道生生而穎悟。聰哲若神。其父知非凡器。愛而異之。后從沙門竺法汰出家。遂用竺為氏。既踐法門。俊思奇拔。研味句義。觸類開解。年十五。便登講坐。吐納問答。如貫珠玉年二十。器鑒日深。義熙七年辛亥。初入廬山。幽棲七年。以求其志。常以入道之要。慧解為本。故鉆仰群經。斟酌雜義。萬里隨法。不憚疲苦。乃經長安。羅什受業。關中僧眾咸謂神悟。后還都止青霞寺。校閱真俗。研思因果。乃云。善不受報頓悟成佛。性常有論。法身無色論。有無凈土緣論等。籠罩舊說。妙有淵旨。而守文之徒嫌嫉紛起。又六卷泥洹經。先至京都。說阿闡提人皆得成佛。於時大本未傳。孤明先發獨見忤眾。於是舊學以為邪說。擯而遣之。師乃正容誓曰。若我所說反於經義者。請于見身示以厲疾。若與實相不相違背。愿舍識之時。踞師子座。

【現代漢語翻譯】 現代漢語譯本：於是，鎮國將軍何無忌駐守尋陽，每次去瞻仰禮拜都竭盡誠敬。慧遠大師專心致志于凈土法門的修行。在晉朝義熙十年（公元414年）甲寅年，慧遠大師身患重病，病情纏綿。有一天，他忽然起身，整理好衣物，合起手掌，想要穿鞋站起來，好像看見了什麼。眾人都驚奇地詢問，慧遠大師回答說：『佛來了。』說完就去世了，享年八十三歲。山中聞到他身上散發的香味，持續了七天沒有消散。人們將他的全身安葬在本寺西邊二百步的地方。南唐元宗時期，重建了塔亭，並降旨焚燒祭奠的黃紙，追諡慧遠大師為覺寂大師實智之塔。

東林普濟大師

竺道生，原本姓魏，是鉅鹿人。他居住在彭城。他的家族世代都是士族，他的父親名叫魏廣。竺道生生來就聰慧穎悟，智慧如同神童。他的父親知道他不是凡人，因此非常喜愛他，並對他另眼相看。後來，竺道生跟隨沙門竺法汰出家，於是就以竺為姓。他進入佛門后，才思敏捷，見解奇特，研究經文的字句和含義，能夠觸類旁通，舉一反三。十五歲時，他就能登上講座，口若懸河地進行問答，如同串聯珠玉一般流暢。二十歲時，他的器識和見解更加深刻。義熙七年（公元411年）辛亥年，他第一次來到廬山，隱居了七年，以追求自己的志向。他常常認為，進入佛道的關鍵在於智慧的理解。因此，他深入研究各種經典，仔細斟酌各種不同的義理。爲了求法，他不遠萬里，不畏懼疲勞和辛苦。他曾經到長安，向鳩摩羅什學習。關中的僧眾都認為他具有神一般的領悟力。後來，他回到都城，住在青霞寺，校對佛經和世俗典籍，研究思考因果報應的道理。他提出了『善不受報』、『頓悟成佛』、『性常有論』、『法身無色論』、『有無凈土緣論』等觀點，這些觀點涵蓋了舊有的說法，蘊含著精妙深刻的旨意。但是，那些拘泥於文字的人卻對他產生了嫌隙和嫉妒，紛紛指責他。此外，六卷本的《泥洹經》（涅槃經）先於大本傳到京都，竺道生說『阿闡提』（斷善根的人）都能夠成佛。當時，《涅槃經》的大本還沒有傳過來，竺道生獨自闡明了這個觀點，與大眾的看法相悖。於是，舊學派的人認為這是邪說，將他驅逐出去。竺道生於是神色莊重地發誓說：『如果我所說的與經義相違背，請讓我現在就顯現出惡疾；如果與實相不相違背，我希望在捨棄生命的時候，能夠坐在獅子座上。』

【English Translation】 English version: Thereupon, General Zhen Guo (鎮國將軍, General Who Pacifies the Nation) He Wuji (何無忌) was stationed in Xunyang (尋陽). Every time he went to pay homage, he did so with utmost sincerity and reverence. The Master (Huiyuan) devoted himself to the practice of the Pure Land (凈土) teachings. In the year Jia Yin (甲寅) of the Yixi (義熙) era, the tenth year (414 AD) of the Jin Dynasty (晉), he fell seriously ill. One day, he suddenly got up, arranged his robes, put his palms together, and sought his shoes, wanting to rise as if he saw something. The crowd was surprised and asked him. He replied, 'The Buddha is coming.' He passed away after saying this, at the age of eighty-three. For seven days, a fragrance emanated from him in the mountains, never ceasing. His whole body was enshrined and buried two hundred steps west of the temple. During the Yuanzong (元宗) era of the Southern Tang Dynasty (南唐), the pagoda pavilion was rebuilt, and an imperial decree was issued to burn yellow paper in offering. He was posthumously honored as the 'Awakened Stillness Great Master's (覺寂大師) Realized Wisdom Pagoda (實智之塔).'

The Great Master Puji (普濟, Universal Salvation) of Donglin (東林, East Forest Temple)

Zhu Daosheng (竺道生), originally surnamed Wei (魏), was a native of Julu (鉅鹿). He resided in Pengcheng (彭城). His family was a clan of scholars and officials, and his father's name was Wei Guang (魏廣). Daosheng was born intelligent and insightful, with wisdom like a prodigy. His father knew he was no ordinary person, so he loved him and treated him differently. Later, Daosheng left home to become a monk under the Shramana (沙門, Buddhist monk) Zhu Fatai (竺法汰), and thus adopted the surname Zhu (竺). Once he entered the Dharma gate, his brilliant thoughts were extraordinary. He studied the phrases and meanings of the scriptures, and could understand and explain them by analogy. At the age of fifteen, he ascended the lecture seat, answering questions eloquently, like stringing pearls together. At the age of twenty, his discernment deepened daily. In the year Xin Hai (辛亥) of the Yixi (義熙) era, the seventh year (411 AD), he first entered Mount Lu (廬山), dwelling in seclusion for seven years to pursue his aspirations. He often considered the key to entering the Way to be wisdom and understanding. Therefore, he delved into various scriptures, carefully considering various meanings. He traveled thousands of miles to seek the Dharma, not fearing fatigue and hardship. He went to Chang'an (長安) to study under Kumarajiva (羅什). The monks in Guanzhong (關中) all said he had divine understanding. Later, he returned to the capital and stayed at Qingxia Temple (青霞寺), proofreading the scriptures and secular texts, and contemplating the principles of cause and effect. He then stated that 'good deeds are not rewarded,' 'sudden enlightenment leads to Buddhahood,' 'the nature is constant,' 'the Dharmakaya (法身, Dharma Body) is without form,' and 'the causes and conditions of the Pure Land exist or do not exist,' etc. These views encompassed the old theories and contained profound meanings. However, those who adhered to the literal meaning became suspicious and jealous, and disputes arose. Furthermore, the six-fascicle Nirvana Sutra (泥洹經) arrived in the capital before the larger version. Daosheng said that 'icchantikas (阿闡提, those who have severed their roots of goodness)' could all attain Buddhahood. At that time, the larger version of the Nirvana Sutra had not yet been transmitted, and Daosheng's solitary clarification went against the views of the masses. Therefore, the old school considered it heresy and banished him. The Master then solemnly vowed, 'If what I say is contrary to the meaning of the scriptures, may I be shown with a severe illness in this very body. If it does not contradict the true nature, I wish to sit on a lion throne when I relinquish consciousness.'

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言竟拂衣而去。入吳郡虎丘山。旬日之中。學徒數百人。其年夏。雷震於青園佛殿。龍升于天。識者默嘆曰。龍既去。生必行矣。師果辭眾。復還廬山。銷影巖岫。后涅槃大本至於南京。果稱闡提悉有佛性。與前所說若合符契。師既獲斯經。尋復講說。以宋元嘉十一年甲戌冬十月。于廬山精舍法座講說。大眾悚聽。法席將畢。忽見麈尾紛然而墜。端坐正容。隱幾而逝。顏色不異。宛若入定。道俗嗟駭。京師諸師聞者悉皆懺悔信伏。葬于廬山之阜。王微以生比郭林宗。乃為立傳。述其遺德。元宗詔建堂造塔。追諡普濟大師法施之塔。

釋慧持法師

慧持者。遠師之弟也。衝然有遠量。年十四學讀書。一日所記。常敵人之十日。善文史。巧才制。年十八出家。與兄同事道安法師。遍學眾經。游丑三藏。形長八尺。風神俊爽。常躡革屣。衲衣半脛。始同居東林之凈社。廬山徒屬往來三千。持為上首。羅什在關中。遙相欽敬。至隆安三年。持欲觀矚峨嵋。振錫岷岫。乃辭遠師。入蜀。遠師苦留。不可。嘆曰。人生愛聚。汝獨樂離。持曰。若滯情愛聚者。本不應出家。今既割愛求道。正以西方為期耳。於是悵然而別。過荊州。殷仲堪桓玄皆加禮遇欲留。不可。至蜀成都郫縣龍淵寺。升持堂者。皆號登龍門。譙縱之亂

【現代漢語翻譯】 現代漢語譯本：說完，他拂袖而去，進入吳郡的虎丘山。在短短的十天內，他便有了數百名學徒。那年夏天，雷電擊中了青園佛殿，一條龍昇天而去。知情者默默嘆息道：『龍既然離去，生公必定也要走了。』生公果然向眾人告別，再次回到廬山，隱居在巖洞山谷中。後來，《涅槃大本》傳到南京，生公果斷地宣稱『一切眾生皆有佛性』，與他之前所說的完全吻合。生公獲得這部經書後，隨即開始講解。在宋元嘉十一年甲戌年冬季十月，于廬山精舍的法座上開講，大眾肅然聆聽。法會即將結束時，忽然看見麈尾（拂塵）紛紛墜落。生公端正地坐著，神色安詳，靠著幾案圓寂了。容貌沒有改變，宛如入定一般。僧俗大眾都驚歎不已。京城的各位法師聽聞此事，都懺悔信服。人們將生公安葬在廬山的丘陵上。王微將生公比作郭林宗（東漢名士），併爲他立傳，記述他的遺德。元宗皇帝下詔建造佛堂和佛塔，追諡生公為普濟大師，並稱佛塔為法施之塔。

釋慧持法師

慧持法師是慧遠法師的弟弟。他天性曠達，有遠大的志向。十四歲開始讀書，一天所記住的內容，常常相當於別人十天的量。他擅長文史，精於寫作。十八歲出家，與哥哥慧遠法師一起師從道安法師，廣泛學習各種經典。他遊歷西域，身材高大，容貌俊朗。常常穿著木屐，僧袍只到小腿。最初與慧遠法師一同居住在東林寺的凈社。當時廬山的僧眾來往有三千人，慧持法師是其中的領袖。鳩摩羅什（Kumārajīva）在關中，遙遠地欽佩敬仰他。到了隆安三年，慧持法師想要遊覽峨嵋山，於是拄著錫杖前往岷山一帶。他向慧遠法師告辭，準備入蜀。慧遠法師極力挽留，但慧持法師不肯。慧遠法師嘆息道：『人生都喜歡相聚，唯獨你喜歡離別。』慧持法師說：『如果貪戀情愛，就不應該出家。如今既然割捨情愛追求真理，正是以西方極樂世界為目標。』於是慧遠法師悵然地與他告別。慧持法師路過荊州，殷仲堪、桓玄都對他非常禮遇，想要留住他，但他沒有答應。到達蜀地成都的郫縣龍淵寺后，凡是登上慧持法師講堂的人，都被稱為『登龍門』。後來發生了譙縱之亂。

【English Translation】 English version: Having spoken, he flicked his sleeves and departed, entering Tiger Hill Mountain in Wujun. Within ten days, he had several hundred disciples. That summer, lightning struck the Buddha Hall in Qingyuan, and a dragon ascended to the sky. Those who knew the situation sighed silently, saying, 'Since the dragon has left, surely Sheng Gong (Master Sheng) will also depart.' Indeed, Master Sheng bid farewell to the assembly and returned to Mount Lu, concealing himself in the rocky valleys. Later, when the Nirvana Sutra (Mahāparinirvāṇa Sūtra) reached Nanjing, he resolutely declared that 'all sentient beings possess Buddha-nature,' which perfectly aligned with what he had said before. After obtaining this scripture, Master Sheng immediately began to expound it. In the tenth month of the winter of the eleventh year of the Yuanjia era of the Song dynasty (corresponding to the year Jiaxu), he lectured on the Dharma seat at the hermitage on Mount Lu, and the assembly listened with reverence. As the Dharma assembly was about to conclude, suddenly the zhūwěi (duster) fell to the ground. Master Sheng sat upright, his expression serene, and passed away leaning on his armrest. His countenance remained unchanged, as if he had entered samadhi (deep meditation). Monks and laypeople alike were astonished. Upon hearing of this, all the masters in the capital repented and submitted in faith. People buried Master Sheng on the hills of Mount Lu. Wang Wei compared Master Sheng to Guo Linzong (a famous scholar of the Eastern Han dynasty) and wrote a biography for him, recounting his virtuous legacy. Emperor Yuanzong issued an edict to build a hall and a pagoda, posthumously bestowing upon Master Sheng the title of 'Great Master Pujī (Universal Salvation)' and naming the pagoda 'Pagoda of Dharma Giving'.

Dharma Master Huìchí

Huìchí was the younger brother of Dharma Master Huìyuǎn. He was naturally broad-minded and had great aspirations. He began studying at the age of fourteen, and what he could memorize in one day often equaled what others could memorize in ten days. He was skilled in literature and history, and excelled in writing. He became a monk at the age of eighteen, and together with his elder brother, Huìyuǎn, he studied under Dharma Master Dào'ān, extensively learning various scriptures. He traveled to the Western Regions, was tall in stature, and had a handsome appearance. He often wore wooden clogs and a monastic robe that reached only to his shins. Initially, he resided with Huìyuǎn in the Pure Land Society of Donglin Temple. At that time, three thousand monks came and went on Mount Lu, and Huìchí was their leader. Kumārajīva (Kumārajīva) in Guanzhong admired and respected him from afar. In the third year of the Long'an era, Huìchí wanted to visit Mount Emei, so he carried his khakkhara (staff) and went to the Min Mountains. He bid farewell to Huìyuǎn, preparing to enter Shu. Huìyuǎn tried hard to persuade him to stay, but Huìchí refused. Huìyuǎn sighed, 'People love to gather together, but you alone enjoy parting.' Huìchí said, 'If one is attached to love and gathering, one should not have become a monk in the first place. Now that I have renounced love and seek the truth, I am aiming for the Western Pure Land.' So Huìyuǎn sadly bid him farewell. Huìchí passed through Jingzhou, where Yin Zhongkan and Huan Xuan both treated him with great courtesy and wanted to keep him, but he did not agree. After arriving at Longyuan Temple in Pixian, Chengdu, in the land of Shu, all those who ascended Huìchí's lecture hall were called 'ascending the Dragon Gate'. Later, the rebellion of Qiao Zong occurred.

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從子道福兇悖尤甚。入寺人馬浴血。眾僧怖走。持神色盥洗無忤。道福見之。愧悔汗流。謂左右曰。大人故與眾異。以義熙八年壬子順寂。春秋七十二。

罽賓佛馱耶舍尊者

佛馱耶舍此云覺明。罽賓國大婆羅門種也。年十三。隨師游于曠野。與虎相遇。師欲避之。耶舍曰。此虎已飽。必不食人。俄而虎去。中道果見餘食。師密異之。年十五。誦大乘經百萬言。猶為沙彌。乃學五明論。世間法術多所練習。然性簡傲。謂少堪己師。年二十七。方受具戒。讀誦手常不釋卷。每端坐思義。猶以虛度日景為嘆。其專精如此。在沙勒與羅什甚相尊敬。后入龜茲。法化甚盛。時羅什已為呂光所執。什在姑臧。遣信要之。耶舍欲從之。恐為國人所留。乃取清水一缽。以藥投中。咒數十言。與弟子洗足。即便夜發。比旦行數百里。國人追之不及。問弟子曰。何所覺耶。曰唯聞疾風之響。而眼有淚耳。耶舍又為咒水洗足乃止。達姑臧。什公已入長安。乃請姚興迎之。別立新省于逍遙園。與什對譯十住婆娑等論。耶舍髭赤。時人號為赤髭論主。前後贈遺四事供養並不受。時至分衛。一食而已。衣缽臥具滿屋三間。不以關心。姚興為貨之。城南造寺。耶舍先誦曇無德律。興疑其謬。乃試令誦羌籍藥方。可五萬言。經二日。執文

【現代漢語翻譯】 現代漢語譯本： 從子道福的兇暴悖逆行為更加嚴重。他帶人馬進入寺廟，到處是血跡，眾僧驚恐逃散。只有一位僧人神色自若地盥洗，沒有絲毫違抗之意。道福見了，感到慚愧後悔，汗流浹背，對左右的人說：『這位大人果然與衆不同。』道福在義熙八年壬子年安詳去世，享年七十二歲。

罽賓的佛馱耶舍尊者

佛馱耶舍，意為『覺明』。是罽賓國的大婆羅門種姓。十三歲時，跟隨老師在曠野中游歷，遇到老虎。老師想要躲避，耶舍說：『這隻老虎已經吃飽了，一定不會吃人。』一會兒，老虎就離開了。在路途中，老師果然發現了老虎吃剩的食物，暗自感到驚異。十五歲時，他能背誦百萬字的大乘經典，但仍然是沙彌。於是他學習五明論，世間的法術也多有練習。然而他生性簡傲，認為很少有人能做他的老師。二十七歲時，才受具足戒。他讀書誦經，手不釋卷，常常端坐思考經義，還以虛度光陰為嘆息，他的專精就是這樣。在沙勒時，他與鳩摩羅什非常尊敬彼此。後來他進入龜茲，弘揚佛法非常興盛。當時鳩摩羅什已經被呂光囚禁。鳩摩羅什在姑臧，派人送信邀請他。耶舍想要去，又怕被國人留住，於是取來一缽清水，在水中放入藥物，唸誦了幾十句咒語，讓弟子們洗腳，當天夜裡就出發了。到天亮時，已經走了幾百里。國人追趕不上，問他的弟子說：『你們有什麼感覺？』弟子說：『只聽到疾風的響聲，眼睛裡有淚水。』耶舍又唸咒用水洗腳才停止。到達姑臧后，鳩摩羅什已經進入長安。於是他請求姚興迎接他，在逍遙園另外設立新的住所，與鳩摩羅什共同翻譯《十住毗婆沙論》等。耶舍的鬍鬚是紅色的，當時的人稱他為『赤髭論主』。前後贈送的各種供養他都不接受，到吃飯的時候才去乞食，只吃一頓飯。他的衣缽臥具堆滿了三間屋子，他也不關心。姚興替他把東西賣掉，在城南建造寺廟。耶舍先前背誦過《曇無德律》，姚興懷疑其中有錯誤，於是就讓他背誦羌族的藥方，大約有五萬字，經過兩天，他拿著書本

【English Translation】 English version: Dao Fu's (a person's name) cruelty and rebellious behavior became even more severe. He led troops into the temple, which was covered in blood, and the monks fled in terror. Only one monk calmly washed himself, showing no resistance. When Dao Fu saw this, he felt ashamed and remorseful, and sweat poured down his face. He said to his attendants, 'This great man is indeed different from others.' Dao Fu passed away peacefully in the year of Renzi (a year in the Chinese sexagenary cycle), the eighth year of Yixi (a reign era), at the age of seventy-two.

Venerable Buddhayasas (Buddhayasas, meaning 'Enlightened Fame') of Kipin (Kipin, an ancient region in present-day Kashmir)

Buddhayasas (Buddhayasas, meaning 'Enlightened Fame') was from a high-caste Brahmin family in the country of Kipin (Kipin, an ancient region in present-day Kashmir). At the age of thirteen, he traveled with his teacher in the wilderness and encountered a tiger. The teacher wanted to avoid it, but Yasas said, 'This tiger is already full and will not eat people.' Soon after, the tiger left. On the way, the teacher indeed found the remains of the tiger's meal and was secretly amazed. At the age of fifteen, he could recite a million words of Mahayana (Mahayana, 'Great Vehicle' Buddhism) scriptures, but he was still a Shramanera (Shramanera, a novice monk). So he studied the Five Sciences (Five Sciences, traditional fields of study in India) and practiced many worldly arts. However, he was naturally arrogant and thought that few people were worthy of being his teacher. At the age of twenty-seven, he finally received full ordination (full ordination, becoming a fully ordained monk). He read and recited scriptures, never letting the scroll out of his hand. He often sat in meditation, contemplating the meaning of the scriptures, and even lamented wasting time. That was how dedicated he was. In Shule (Shule, an ancient kingdom in the Tarim Basin), he and Kumarajiva (Kumarajiva, a famous Buddhist translator) greatly respected each other. Later, he entered Kucha (Kucha, an ancient kingdom in the Tarim Basin), where he greatly flourished in propagating the Dharma (Dharma, Buddhist teachings). At that time, Kumarajiva had already been captured by Lu Guang (Lu Guang, a ruler of the Later Liang dynasty). Kumarajiva was in Guzang (Guzang, a city in present-day Wuwei, Gansu), and sent a letter inviting him. Yasas wanted to go, but he was afraid of being detained by the people of the country. So he took a bowl of clear water, put medicine in it, and chanted dozens of mantras, then had his disciples wash their feet. That night, he set off. By dawn, he had traveled hundreds of miles. The people of the country could not catch up with him, and asked his disciples, 'What did you feel?' The disciples said, 'We only heard the sound of the wind and had tears in our eyes.' Yasas then chanted mantras again and used water to wash their feet, and then they stopped. After arriving in Guzang, Kumarajiva had already entered Chang'an (Chang'an, the capital of the Later Qin dynasty). So he requested Yao Xing (Yao Xing, the ruler of the Later Qin dynasty) to welcome him, and established a new residence in Xiaoyao Garden (Xiaoyao Garden, a garden in Chang'an). He and Kumarajiva jointly translated the Dasabhumika-vibhasa-sastra (Dasabhumika-vibhasa-sastra, a commentary on the Ten Stages Sutra) and other treatises. Yasas had a red beard, and people at that time called him 'Red-Bearded Treatise Master'. He did not accept any of the various offerings that were given to him, and only went to beg for food when it was time to eat, eating only one meal. His robes, bowl, and bedding filled three rooms, but he did not care about them. Yao Xing sold his belongings for him and built a temple south of the city. Yasas had previously recited the Dharmaguptaka Vinaya (Dharmaguptaka Vinaya, the monastic code of the Dharmaguptaka school), and Yao Xing suspected that there were errors in it, so he had him recite a Qiang (Qiang, an ancient ethnic group in western China) medical prescription, which was about 50,000 words long. After two days, he held the text

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覆之。不誤一字。眾伏其強記。弘始中譯出四分律為秦言。晉義熙八年壬子。入廬山。為遠公預社之客。后辭還本國。自罽賓以虛空藏經一卷附賈客。至於涼州。莫知所終。

罽賓佛馱跋陀羅尊者

佛馱跋陀羅。漢云覺賢。本姓釋氏。迦維羅衛國人。甘露梵王之苗裔。覺賢三歲而喪母。五歲而喪父。為外氏所養。從祖鳩摩婆利聞其聰悟。乃迎還度為沙彌。年十七。與同學數人俱以習誦為業。人一月所誦。賢一日誦之。師嘆曰。賢一日敵三十夫也。及具戒。博學群經。多所通達。少以禪律馳名。與同社學僧伽達多。共遊罽賓國。達多雖伏其才明。而未測其人也。後於密室禪坐。忽見賢來。達多驚問其意。答曰。暫至兜率。致敬彌勒。言訖便隱。達多乃知其神。其後益見神變。乃敬心祈問。方知其得不還果也。賢喜遊方弘化。乃度蔥嶺。歷六國。自交趾附舶。循海至青州東萊郡。聞鳩摩羅什在長安。即往從之。什大喜。相與共發玄旨。多所推伏。后至廬山。遠師久服風聞。傾蓋如舊。于香谷後山。茇舍而居。自是江東始耽禪悅。安帝義熙十四年。先有沙門。于于闐國。得華嚴經前分三萬六千偈。未有宣譯。乃迎師。赴道場寺為譯主。與吳郡內史孟顗右衛將軍褚叔度沙門法業等。詮定文旨。會通華梵。妙得經意

{ "translations": [ "現代漢語譯本：", "他回答得沒有一絲差錯。眾人都佩服他記憶力超群。弘始年間，他將《四分律》翻譯成秦語。晉義熙八年壬子年，他來到廬山，成為慧遠法師蓮社的客人。後來他辭別返回本國，從罽賓（Kashmir）帶著《虛空藏經》一卷，託付給商人，到達涼州后，便不知所終。", "", "罽賓佛馱跋陀羅尊者（Buddhabhadra，意為覺賢）：", "", "佛馱跋陀羅，漢譯為覺賢。他本姓釋，是迦維羅衛國（Kapilavastu）人，甘露梵王（Amrita-Brahma-raja）的後裔。覺賢三歲時喪母，五歲時喪父，由外祖父家撫養。他的族祖鳩摩婆利（Kumarabharati）聽說他聰慧穎悟，便接他回去，度他為沙彌。十七歲時，他和幾位同學一起以學習背誦為業。別人一個月能背誦的內容，覺賢一天就能背誦。他的老師感嘆道：『覺賢一天能抵得上三十個人啊！』等到他受了具足戒后，廣泛學習各種經典，通達很多道理。他年輕時就以禪修和戒律聞名。他和同社學習的僧伽達多（Sanghadatta）一起遊歷罽賓國。僧伽達多雖然佩服他的才華，但還沒有完全瞭解他。後來，僧伽達多在密室禪坐時，忽然看見覺賢前來。僧伽達多驚訝地詢問他的來意，覺賢回答說：『我暫時去了兜率天（Tushita Heaven），向彌勒菩薩（Maitreya）致敬。』說完就消失了。僧伽達多這才知道他是位有神通的人。此後，僧伽達多更加常見到覺賢的神奇變化，於是恭敬地祈求詢問，才知道他已經證得了不還果（Anagamin）。覺賢喜歡遊歷四方弘揚佛法，於是越過蔥嶺（Pamir Mountains），走過六個國家，從交趾（Giao Chi）搭乘商船，沿著海路到達青州東萊郡。聽說鳩摩羅什（Kumarajiva）在長安，就前去拜訪他。鳩摩羅什非常高興，兩人一起闡發玄妙的旨意，鳩摩羅什對他非常推崇。後來覺賢來到廬山，慧遠法師（Huiyuan）早就仰慕他的名聲，一見如故。他們在香谷後山搭建茅舍居住。從此，江南一帶開始盛行禪悅。安帝義熙十四年，先前有沙門在於闐國（Khotan）得到《華嚴經》（Avatamsaka Sutra）前分三萬六千偈，但還沒有人翻譯，於是迎請覺賢法師到道場寺擔任譯主，與吳郡內史孟顗、右衛將軍褚叔度、沙門法業等人一起，詮釋審定文句的旨意，融會貫通梵文和漢文，精妙地領會了經文的含義。", "", 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。及先後譯出觀佛三昧海等經論。九十五部一百十有七卷。並行於世。以元嘉六年歸寂于建鄴。春秋七十一。賢有釋迦舍利三粒。自隨因葬北嶺。仍建塔焉。

釋慧睿法師

慧睿冀州人也。少出家。執節清峻。博學遊方。遊歷諸國。至南天竺界。音譯詁訓。殊方異義。無不洞曉。還憩廬山。入遠師凈社。常適京師。止烏衣寺。講說皆思徹言表。宋彭城王義康請入第受戒。睿曰。禮聞來學。義康大慚。乃入寺虔禮以奉戒法。后以貂。裘奉睿。睿不服。常坐之。王密令左右買以三十萬錢。睿曰。雖非所服。大王所施。聊為從用耳。謝靈運篤好佛理。殊俗之音多所達解。乃以經中諸字並眾音證於睿。著十四音訓。敘條例。梵漢昭然可了。使文字有據。以宋元嘉十六年己卯順寂。春秋八十五。時稱晉有四聖。生肇融睿其一也。

釋曇順法師

曇順黃龍人也。幼而出家。親承羅什之訓。舊疑宿滯多所通達。議論精博。講釋群經。演贊大乘。了悟玄微。色空無著。什公嘗嘆曰。曇順實奇器矣。入廬山。從遠師同修西方凈社。志道不群。利濟為本。寧蠻校尉劉遵考。于江林立寺。請師經始。遠師遣從之。元嘉二年己丑歲終。春秋七十九。

釋曇恒法師

曇恒河東人。童孺出家。年十三講大乘經

【現代漢語翻譯】 現代漢語譯本：他還翻譯了《觀佛三昧海經》等經論，共九十五部一百一十七卷，在世間流傳。元嘉六年，他在建鄴圓寂，享年七十一歲。他有三顆釋迦牟尼的舍利，一直隨身攜帶，因此被安葬在北嶺，並建造了佛塔。

釋慧睿（Shi Hui Rui）法師

慧睿是冀州人。年少時出家，持戒清凈嚴謹，博學多才，四處遊歷，到達南天竺（South India）地區。他精通各種語言的音譯和訓詁，對不同地方的風俗習慣和文化差異都瞭如指掌。後來回到廬山，加入慧遠（Hui Yuan）法師的凈土社團。他經常前往京城，住在烏衣寺，講經說法時思路清晰，言辭透徹。宋彭城王義康（Yi Kang, Prince of Pengcheng of the Song Dynasty）請他到府邸受戒，慧睿說：『禮儀上講究來者求學。』義康感到非常慚愧，於是到寺廟虔誠地行禮，接受戒法。後來，他用貂皮大衣贈送給慧睿，慧睿不穿，常常只是坐在上面。義康暗中讓手下用三十萬錢買下這件大衣。慧睿說：『雖然我不用穿，但這是大王所賜，姑且順從使用吧。』謝靈運（Xie Lingyun）非常喜歡佛理，對各種不同的語言和文化都有很深的理解。他用經書中的各種文字和不同的發音向慧睿請教考證。慧睿撰寫了《十四音訓》，敘述了其中的條例，梵文和漢文都清晰明瞭，使文字有了依據。宋元嘉十六年己卯年圓寂，享年八十五歲。當時人們稱晉朝有四位聖人，生公（Sengzhao）、道生（Daosheng）、僧融（Sengrong）和慧睿，慧睿就是其中之一。

釋曇順（Shi Tan Shun）法師

曇順是黃龍人。年幼時出家，親自接受鳩摩羅什（Kumarajiva）的教誨，對以往的疑惑和積壓的問題大多能夠通達理解。他議論精闢，講解各種經典，演說讚揚大乘佛法，領悟玄妙的道理，對色空沒有執著。鳩摩羅什曾經讚歎說：『曇順真是個奇才啊！』他進入廬山，與慧遠法師一同修習西方凈土社團，志向高遠，以利益眾生為根本。寧蠻校尉劉遵考（Liu Zunkao, Commandant Who Pacifies the Southern Barbarians）在江林建立寺廟，請曇順法師主持開創。慧遠法師派他前往。元嘉二年己丑年圓寂，享年七十九歲。

釋曇恒（Shi Tan Heng）法師

曇恒是河東人。年幼時出家，十三歲就開始講解大乘經典。

【English Translation】 English version: He also translated sutras and treatises such as the 'Contemplation on Buddha Samadhi Sea Sutra', totaling ninety-five works in one hundred and seventeen volumes, which circulated in the world. In the sixth year of Yuanjia (of the Song Dynasty), he passed away in Jianye, at the age of seventy-one. He possessed three relics of Shakyamuni, which he always carried with him, so he was buried on the Northern Ridge, and a pagoda was built.

Venerable Master Shi Hui Rui

Hui Rui was a native of Jizhou. He became a monk at a young age, upholding the precepts with purity and strictness. He was erudite and traveled extensively, reaching the region of South India. He was proficient in the transliteration and exegesis of various languages, and thoroughly understood the customs and cultural differences of different places. Later, he returned to Mount Lu and joined Venerable Hui Yuan's Pure Land community. He often went to the capital, staying at Wuyi Temple, where his lectures were clear and insightful. Yi Kang (Pengcheng Prince of Song Dynasty), the Prince of Pengcheng of the Song Dynasty, invited him to his residence to receive the precepts, but Hui Rui said, 'According to etiquette, those who come are seeking to learn.' Yi Kang felt very ashamed and went to the temple to respectfully receive the precepts. Later, he presented Hui Rui with a sable coat, but Hui Rui did not wear it, often just sitting on it. Yi Kang secretly ordered his subordinates to buy the coat for three hundred thousand coins. Hui Rui said, 'Although I do not wear it, it was given by the Great King, so I will use it for now.' Xie Lingyun was very fond of Buddhist principles and had a deep understanding of various languages and cultures. He consulted Hui Rui on various characters and pronunciations in the scriptures. Hui Rui wrote 'Fourteen Sound Exegesis', describing the rules within, with Sanskrit and Chinese clearly understandable, providing a basis for the characters. He passed away in the year of Ji Mao, the sixteenth year of Yuanjia (of the Song Dynasty), at the age of eighty-five. At that time, people called the Jin Dynasty had four sages, Sengzhao, Daosheng, Sengrong, and Hui Rui, and Hui Rui was one of them.

Venerable Master Shi Tan Shun

Tan Shun was a native of Huanglong. He became a monk at a young age and personally received the teachings of Kumarajiva, and was able to understand most of the previous doubts and accumulated problems. His discussions were insightful, he lectured on various scriptures, and praised the Mahayana teachings, understanding the profound principles, and had no attachment to form and emptiness. Kumarajiva once praised him, saying, 'Tan Shun is truly a rare talent!' He entered Mount Lu and practiced in the Western Pure Land community with Venerable Hui Yuan, with lofty aspirations, taking benefiting sentient beings as the foundation. Liu Zunkao (Commandant Who Pacifies the Southern Barbarians), the Commandant Who Pacifies the Southern Barbarians, established a temple in Jianglin and invited Master Tan Shun to preside over its creation. Venerable Hui Yuan sent him there. He passed away in the year of Ji Chou, the second year of Yuanjia (of the Song Dynasty), at the age of seventy-nine.

Venerable Master Shi Tan Heng

Tan Heng was a native of Hedong. He became a monk at a young age and began lecturing on Mahayana scriptures at the age of thirteen.

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論。深明至理。及具戒。內外典籍皆悉備通。德行孤清。歲寒無改。棲神幽境。群鹿馴擾。誠無我心。物情自伏。愿修西方。同歸凈社。晉義熙十四年戊午歲終。春秋七十一。

釋道昺法師

道昺姓陳。潁川人。幼出家。為遠公弟子。深達經律。涉獵外書。特深莊老。德行孤峻。慧悟夙深。所披文不復再覽。講述經典。其理直明。晉義熙十四年戊子。豫章太守王虞入山拜謁。嘉其風度。請為山主。紹大師之躅。眾以道源法嗣皆宗仰而羽翼焉。元嘉十二年乙亥終。春秋七十一。

釋道敬法師

道敬瑯玡王氏。從祖凝之剌江州。太元十六年。入山出家。為遠公弟子。博覽儒書。兼明至典。年十七。通大乘經論。所誦日過萬言。才學幽深。時賢敬伏。每嘆戒律終身難全。愿凈六根。但稟一戒。師亦聽之。冰霜瑩然。德望尤著。遠公歸寂入若耶山。永初元年庚申終。春秋五十一。

釋曇詵法師

曇詵廣陵人。幼而出家。為遠公弟子。頗通外學。別識山中鳥獸毛色俊鈍之性。洞曉草木枝幹善惡甘苦之味。尤能講說。風神超朗。氣岸凝遠。審于傳寫。持本不移。注維摩經。著窮通論蓮社錄。建寺后五十五年。以元嘉十七年庚辰最後終。春秋七十九。

廬山記卷第三 大正藏第 51

【現代漢語翻譯】 現代漢語譯本 釋道昺法師 深明至理，且具足戒律。內外典籍無不精通。德行高潔，歷經考驗而不變。精神安棲於幽靜之地，連鹿群都馴服親近。因為內心真誠無我，萬物自然歸順。愿修西方凈土，一同迴歸極樂世界。晉義熙十四年戊午歲末圓寂，享年七十一歲。

釋道昺法師 道昺，俗姓陳，潁川人。年幼出家，是慧遠（Huiyuan）大師的弟子。精通經律，廣泛涉獵外道書籍，尤其精通莊子和老子的學說。德行高尚，智慧覺悟很早，所讀文章不必再看第二遍。講述經典時，道理直接明瞭。晉義熙十四年戊子年，豫章太守王虞入山拜謁，讚賞他的風度，請他擔任山主，繼承慧遠（Huiyuan）大師的事業。大眾因為他是慧遠（Huiyuan）大師的法嗣，都宗仰他並輔佐他。元嘉十二年乙亥年圓寂，享年七十一歲。

釋道敬法師 道敬，是瑯琊王氏的後人。他的從祖王凝之曾任江州刺史。太元十六年，他入山出家，成為慧遠（Huiyuan）大師的弟子。博覽儒家書籍，兼通佛家經典。十七歲時，就精通大乘經論，每天背誦超過萬字。才學深邃，當時的賢士都敬佩順服。他常嘆息戒律終身難以完全遵守，希望清凈六根，只受持一戒，慧遠（Huiyuan）大師也聽從了他。他的品行像冰霜一樣清白，德望尤其顯著。慧遠（Huiyuan）大師圓寂后，他進入若耶山。永初元年庚申年圓寂，享年五十一歲。

釋曇詵法師 曇詵，廣陵人。年幼出家，是慧遠（Huiyuan）大師的弟子。頗通外道學說，能辨別山中鳥獸毛色的優劣，洞曉草木枝幹的性質和味道。尤其擅長講說，風度神采超脫開朗，氣度胸襟沉穩深遠。審慎于傳抄經文，持守原本而不改動。註釋《維摩詰經》，著有《窮通論》和《蓮社錄》。建寺后五十五年，于元嘉十七年庚辰年圓寂，享年七十九歲。

《廬山記》卷第三 《大正藏》第51卷

【English Translation】 English version The Dharma Master Shi Daobing He deeply understood the ultimate truth and possessed the precepts. He was well-versed in both internal and external scriptures. His virtue was pure and unwavering, even in the coldest years. His spirit dwelled in a secluded place, where even the deer were tame and undisturbed. Because his heart was truly selfless, all things naturally submitted. He wished to cultivate in the Western Pure Land and return together to the Pure Land society. He passed away at the end of the year Wu-Wu (戊午) of the 14th year of the Yixi (義熙) era of the Jin Dynasty, at the age of 71.

The Dharma Master Shi Daobing Daobing, whose lay surname was Chen, was a native of Yingchuan (潁川). He left home at a young age and became a disciple of Master Huiyuan (慧遠). He deeply understood the sutras and vinaya, and widely studied external books, especially those of Zhuangzi (莊子) and Laozi (老子). His virtue was lofty and his wisdom profound. He did not need to read a text more than once to understand it. When he lectured on the scriptures, the principles were clear and straightforward. In the year Wu-Zi (戊子) of the 14th year of the Yixi (義熙) era of the Jin Dynasty, Wang Yu (王虞), the governor of Yuzhang (豫章), entered the mountain to pay him homage. Admiring his demeanor, he invited him to become the abbot of the mountain, continuing the work of Master Huiyuan (慧遠). The community revered and supported him as the Dharma successor of Huiyuan (慧遠). He passed away in the year Yi-Hai (乙亥) of the 12th year of the Yuanjia (元嘉) era, at the age of 71.

The Dharma Master Shi Daojing Daojing was from the Wang clan of Langya (瑯琊). His ancestor Wang Ningzhi (王凝之) served as the governor of Jiangzhou (江州). In the 16th year of the Taiyuan (太元) era, he entered the mountain and left home, becoming a disciple of Master Huiyuan (慧遠). He widely read Confucian books and was also well-versed in Buddhist scriptures. At the age of 17, he was proficient in Mahayana sutras and treatises, reciting over 10,000 words a day. His talent and learning were profound, and the wise men of the time respected and admired him. He often lamented that it was difficult to fully observe the precepts throughout his life, and wished to purify his six senses by taking only one precept, which Master Huiyuan (慧遠) allowed. His conduct was as pure as ice and frost, and his virtue was especially prominent. After Master Huiyuan (慧遠) passed away, he entered Mount Ruoye (若耶山). He passed away in the year Geng-Shen (庚申) of the first year of the Yongchu (永初) era, at the age of 51.

The Dharma Master Shi Tanshen Tanshen was a native of Guangling (廣陵). He left home at a young age and became a disciple of Master Huiyuan (慧遠). He was quite knowledgeable in external learning and could distinguish the qualities of the birds and beasts in the mountains by the color of their fur, and he understood the nature and taste of the branches and leaves of plants. He was especially skilled in lecturing, with a transcendent and bright spirit, and a calm and profound demeanor. He was careful in copying scriptures, maintaining the original text without alteration. He wrote a commentary on the 'Vimalakirti Sutra' (維摩詰經), and authored the 'Treatise on Success and Failure' (窮通論) and the 'Records of the Lotus Society' (蓮社錄). Fifty-five years after building the temple, he finally passed away in the year Geng-Chen (庚辰) of the 17th year of the Yuanjia (元嘉) era, at the age of 79.

Lushan Ji (廬山記) Volume 3 Taisho Tripitaka Volume 51

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冊 No. 2095 廬山記

廬山記卷第四

古人留題篇第六

廬山古今人留題多矣。清言麗句既落人口。山翁野老相傳不絕。雖深巖窮穀人跡罕至。人之相去複數百歲。因其詞想其風。有若履舄並游。而幾案親相與言焉。夫文章之可傳也。如此其可忽諸。故晉宋諸賢山中詩。往往有可見者。本朝張晦之羈游廬山甚久。水石佳處詩多中的。自有廬山集。承平以來人尚風雅。朝廷之士登高臨遠。亦有風人騷客之興。凡所遺篇什皆一時間。人歲月旦近。不患無傳也。今錄唐已前人詩。著于篇相。貴耳而賤目以擅去取也。

游廬山

慧遠

崇巖吐清氣。幽岫棲神蹟。希聲奏群籟。響出山溜滴。有客獨冥游。逕然忘所適。揮手撫雲門。靈關安足辟。流心叩玄聽。感至理弗隔。孰是騰九霄。不奪沖天翮。妙同趣自拘(未見全文)。

奉和

劉遺民

理神固超絕。涉粗罕不群。孰至消煙外。曉然與物分。冥冥玄谷里。響集自可聞。文峰無曠秀。交嶺有通云。悟深婉沖思。在要開冥欣。中巖擁微興。岫想幽聞。弱明反歸鑒。暴懷傅靈薰。永陶津玄匠。落照俟虛斤。

奉和

王喬之

超游罕神遇。妙善自玄同。徹彼虛明域。曖然塵有封。眾阜平廖廓

。一岫獨凌空。霄景憑巖落。清氣與時雍。有標造神極。有客越其峰。長河濯茂楚。險雨列秋松。危步臨絕冥。靈壑映萬重。風泉調遠氣。遙響多喈嗈。遐麗既悠然。余盼覿九江。事屬天人界。常聞清吹空。

奉和

張野

覿嶺混太像。望崖莫由檢。器遠蘊其天。超步不階漸。朅來越重垠。一舉拔塵染。遼朗中大盼。迥豁遐瞻慊。乘此櫖瑩心。可以忘遺玷。曠風被幽宅。妖涂故死減。

入彭蠡湖口作

謝靈運

客遊倦水宿。風潮難具論。洲島驟回合。圻岸屢崩奔。乘月聽哀𤜴。邑露馥芳蓀。春晚綠野秀。巖高白雲屯。千念集日夜萬感盈朝昏。攀崖照石鏡。牽葉入松門。三江事多往。九派理空存。靈物吝珍怪。異人秘精魂。金膏滅明光。水碧輟流溫。徒作千里曲。弦絕念彌敦。

望石門

同前

明發振云冠。升嶠遠棲趾。高峰隔半天。長崖斷千里。雞鳴清澗中。猿嘯白雲里。瑤波逐空開。霞石觸峰起。回互非一形。參差悉相似。

登石門最高頂

同前

晨策尋絕壁。夕息在山棲。䟽峰枕高館。對嶺臨回溪。長林羅戶庭。積石擁階基。連巖覺路塞。密竹使逕速。來人忘新術。去子或故蹊。活夕流駚。噭噭夜猿啼。沉冥豈別理。守道自不攜。心

【現代漢語翻譯】 現代漢語譯本： 一座山峰獨自聳立於空中，天上的景色依傍著山巖灑落。清新的氣息與時節相合，樹立了通往神妙境界的標誌。有遊人攀越過那山峰，在長河中洗滌茂盛的楚地植物，險峻的山雨排列如秋天的松樹。在危險的步伐中，我臨近幽深之處，靈秀的山谷映照著重重山巒。風中的泉水調節著遠方的氣息，遙遠的迴響傳來和諧的聲音。美好的景色已經悠遠，我回首眺望，看到了九江。這裡的事情屬於天人交界之處，常常聽到清越的吹奏聲在空中迴盪。

奉和

張野

觀察山嶺，它與太像渾然一體；眺望山崖，無法尋找到它的邊際。它的氣度深遠，蘊含著天道；超越的步伐，不是靠逐漸攀登就能達到的。我來到這重重山巒之外，一下子擺脫了塵世的污染。遼闊明朗之中，我寄託著遠大的期望，遙望四方，感到心滿意足。憑藉這堅硬的石頭來磨礪我的心靈，可以忘記過去的污點。曠遠的風吹拂著幽靜的居所，邪惡的途逕自然會消減。

進入彭蠡湖口作

謝靈運（南朝宋詩人）

客居他鄉，厭倦了水上的生活，風潮的變化難以一一論述。洲嶼島嶼時而聚合，時而分開，湖岸也屢次崩塌奔流。我乘著月光，聽著哀怨的𤜴聲，城邑的露水散發著芳香的香草氣息。暮春時節，綠色的原野展現出秀麗的景色，高聳的山巖上聚集著白色的雲朵。千萬種思緒聚集在日日夜夜，萬千種感慨充斥著早晨和黃昏。我攀登巖石，照著石鏡，牽拉著樹葉，進入松樹林。三江的事情大多已經過去，九派的道理空自存在。神靈吝惜珍奇的寶物，奇異的人隱藏著他們的精神魂魄。金色的油脂熄滅了明亮的光芒，碧綠的湖水停止了流淌的溫暖。我徒勞地創作著千里的樂曲，琴絃斷絕，思念卻更加深厚。

望石門

同前

清晨出發，整理好頭上的云冠，登上山峰，遠遠地尋找棲息的地方。高聳的山峰隔開了半邊天，綿長的山崖斷絕了千里之路。雞鳴聲在清澈的澗水中迴盪，猿猴的叫聲在白雲里飄蕩。美麗的波光隨著天空而開闊，彩霞般的石頭觸碰到山峰而升起。山峯迴環交錯，形態各不相同，參差不齊，卻又都十分相似。

登石門最高頂

同前

清晨拄著枴杖尋找絕壁，傍晚在山中棲息。稀疏的山峰枕著高大的館舍，面對著山嶺，俯臨著迴環的溪流。茂盛的樹林排列在門戶庭院，堆積的石頭擁抱著臺階地基。連線的山巖讓人覺得道路阻塞，茂密的竹林使得小路更加快捷。來的人忘記了新的方法，去的人或許還是原來的路徑。活潑的夕陽流動著光彩，噭噭的夜猿啼叫著。沉溺於幽深之中難道有什麼別的道理嗎？只要堅守自己的道，自然就不會被世俗所牽累。心 English version: A solitary peak soars into the sky, the celestial scenery rests upon the cliffs. The pure air harmonizes with the seasons, establishing a marker for the ultimate divine realm. A traveler crosses its summit, cleansing lush vegetation in the long river, perilous mountain rains align like autumn pines. With precarious steps, I approach the profound darkness, the spiritual valleys reflect myriad layers. Wind-blown springs modulate distant airs, remote echoes resonate with harmonious sounds. The distant beauty is already far-reaching, my lingering gaze beholds the Nine Rivers. Matters here belong to the realm of heaven and humanity, one often hears clear melodies echoing in the void.

Respectfully Harmonizing

Zhang Ye (Tang Dynasty Poet)

Observing the mountain range, it blends with the Great Image; gazing at the cliffs, there is no way to find its boundaries. Its vastness contains the Way of Heaven; transcendent steps cannot be achieved by gradual ascent. I have come beyond these multiple boundaries, in one fell swoop, shaking off the defilement of the world. In the vast expanse, I place my great hopes, gazing afar, feeling content. Relying on this hard stone to polish my heart, I can forget past blemishes. The vast wind covers the secluded dwelling, evil paths will naturally diminish.

Written on Entering the Mouth of Pengli Lake

Xie Lingyun (Southern Dynasty Song Poet)

Traveling as a guest, weary of life on the water, the changes of wind and tide are difficult to fully describe. Islands and islets sometimes gather, sometimes separate, and the shores repeatedly collapse and rush away. I ride the moonlight, listening to the mournful sounds of the porpoises, the dew of the city exudes the fragrance of aromatic herbs. In late spring, the green fields display a beautiful scene, and white clouds gather on the towering cliffs. Thousands of thoughts gather day and night, and myriad feelings fill the morning and dusk. I climb the rocks, looking into the stone mirror, pulling the leaves, and entering the pine forest. Most of the affairs of the Three Rivers have passed, and the principles of the Nine Tributaries exist in vain. The spirits are stingy with precious treasures, and strange people hide their spirits and souls. Golden oil extinguishes the bright light, and the green water ceases to flow warmly. I futilely compose a thousand-mile melody, the strings break, but the longing grows stronger.

Gazing at Stone Gate

Same as above

Setting out in the morning, tidying up the cloud-shaped hat on my head, climbing the peak, and searching for a place to rest in the distance. The towering peaks separate half the sky, and the long cliffs cut off a thousand miles of road. The sound of roosters crows echoes in the clear streams, and the calls of monkeys float in the white clouds. Beautiful waves open with the sky, and clouds like rosy stone touch the peaks and rise. The peaks twist and turn, with different shapes, uneven, but all very similar.

Climbing to the Highest Peak of Stone Gate

Same as above

In the morning, I use a cane to search for the cliffs, and in the evening, I rest in the mountains. Sparse peaks pillow the tall buildings, facing the mountains, overlooking the winding streams. Lush forests are arranged in the doorways and courtyards, and piled stones embrace the steps and foundations. The connected rocks make people feel that the road is blocked, and the dense bamboo makes the path faster. Those who come forget new methods, and those who leave may still follow the old path. The lively sunset flows with brilliance, and the chirping night monkeys cry. Is there any other reason to indulge in the depths? As long as you stick to your own path, you will naturally not be burdened by the world. Heart

【English Translation】 A solitary peak towers into the sky, the celestial scenery rests upon the cliffs. The pure air harmonizes with the seasons, establishing a marker for the ultimate divine realm. A traveler crosses its summit, cleansing lush vegetation in the long river, perilous mountain rains align like autumn pines. With precarious steps, I approach the profound darkness, the spiritual valleys reflect myriad layers. Wind-blown springs modulate distant airs, remote echoes resonate with harmonious sounds. The distant beauty is already far-reaching, my lingering gaze beholds the Nine Rivers. Matters here belong to the realm of heaven and humanity, one often hears clear melodies echoing in the void.

Respectfully Harmonizing

Zhang Ye (Tang Dynasty Poet)

Observing the mountain range, it blends with the Great Image; gazing at the cliffs, there is no way to find its boundaries. Its vastness contains the Way of Heaven; transcendent steps cannot be achieved by gradual ascent. I have come beyond these multiple boundaries, in one fell swoop, shaking off the defilement of the world. In the vast expanse, I place my great hopes, gazing afar, feeling content. Relying on this hard stone to polish my heart, I can forget past blemishes. The vast wind covers the secluded dwelling, evil paths will naturally diminish.

Written on Entering the Mouth of Pengli Lake

Xie Lingyun (Southern Dynasty Song Poet)

Traveling as a guest, weary of life on the water, the changes of wind and tide are difficult to fully describe. Islands and islets sometimes gather, sometimes separate, and the shores repeatedly collapse and rush away. I ride the moonlight, listening to the mournful sounds of the porpoises, the dew of the city exudes the fragrance of aromatic herbs. In late spring, the green fields display a beautiful scene, and white clouds gather on the towering cliffs. Thousands of thoughts gather day and night, and myriad feelings fill the morning and dusk. I climb the rocks, looking into the stone mirror, pulling the leaves, and entering the pine forest. Most of the affairs of the Three Rivers have passed, and the principles of the Nine Tributaries exist in vain. The spirits are stingy with precious treasures, and strange people hide their spirits and souls. Golden oil extinguishes the bright light, and the green water ceases to flow warmly. I futilely compose a thousand-mile melody, the strings break, but the longing grows stronger.

Gazing at Stone Gate

Same as above

Setting out in the morning, tidying up the cloud-shaped hat on my head, climbing the peak, and searching for a place to rest in the distance. The towering peaks separate half the sky, and the long cliffs cut off a thousand miles of road. The sound of roosters crows echoes in the clear streams, and the calls of monkeys float in the white clouds. Beautiful waves open with the sky, and clouds like rosy stone touch the peaks and rise. The peaks twist and turn, with different shapes, uneven, but all very similar.

Climbing to the Highest Peak of Stone Gate

Same as above

In the morning, I use a cane to search for the cliffs, and in the evening, I rest in the mountains. Sparse peaks pillow the tall buildings, facing the mountains, overlooking the winding streams. Lush forests are arranged in the doorways and courtyards, and piled stones embrace the steps and foundations. The connected rocks make people feel that the road is blocked, and the dense bamboo makes the path faster. Those who come forget new methods, and those who leave may still follow the old path. The lively sunset flows with brilliance, and the chirping night monkeys cry. Is there any other reason to indulge in the depths? As long as you stick to your own path, you will naturally not be burdened by the world. Heart

---

契九秋干。日玩三春荑。居常以待終。處順故安擠。惜無同懷客。共登青雲梯。

登廬山

鮑昭

懸裝亂水區。旅薄次山楹。千巖狀岨積。萬壑勢回縈。巃嵸高昔貌。紛亂襲前名。洞澗窺地脈。竦樹隱天經。松磴一迷密。云竇下縱橫。陰冰實夏結。尖樹信冬榮。

從冠軍建平王登香爐峰

江淹

廣成愛神鼎。淮南好丹經。此山具鸞鶴。往古盡仙靈。瑤草正翕赩。玉樹信蔥青。絳氣下縈薄。白雲上杳冥。中坐瞰蜿虹。俯伏視流星。不尋遐怪極。則知耳目驚。日落長沙渚。曾陰萬里生。藉蘭素多意。臨風默含情。方學松柏隱。羞逐市井名。奉承光誦末。伏思托后旌。

東林寺

劉孝綽

月殿耀珠幡。風輪和寶鐸。朝猿響甍棟。夜水聲惟箔(未見全篇)。

題簡寂觀

張正見

二梁澗本絕。千仞路難通。即此神仙內。眼榜映仙宮。鏡似臨峰月。流如飲澗虹。幽桂無斜影。深松有勁風。唯當遠望。知在白雲中。

秋晚還彭澤

同前

遊人及丘壑。秋氣滿平皋。路積康成帶。門疏仲蔚蒿。山明云色畫。天靜鳥飛高。自有東籬菊。還持泛濁醪。

還彭澤山中早發

同前

搖落山中曙。秋氣滿林隈。螢光映草頭。

鳥影出枝來。殘暑避日盡。斷霞逐風開。空返陶潛縣。終無宋玉才。

登廬山

劉[王*刪]

野煙出爐上山。花落鏡前。危梁取大壑。瀑布桂中天。秦始眺宇宙。漢武上旌旃。結盧分往籍。留艑映遐年(未見全篇)。

游東林寺

崔融

昨度匡山下。春鶯曉弄稀。今來溢水曲。秋雁晚行飛。國有文皇召。人慚謫傳歸。回行過梵塔。歷覽遍吳畿。杏樹裁時久。蓮花刻處。南溪雨颯颯。東峴日輝輝。瀑溜天童棒。香爐法眾圍。煙雲隨道路。鸞鶴遠驂騑。遠上靈儀肅。生玄談柄揮。一茲觀佛影。暫欲罷朝衣。

元和十三年二月二十九日。曾孫朝散大夫使持節江州諸軍事守江州刺史上柱國清河縣開國男賜紫金魚袋能再刊勒。

晚泊尋陽望廬山

孟浩然

桂席幾千里。名山都未逢。泊舟潯陽郭。始見香爐峰。嘗讀遠公傳。永懷塵外蹤。東林精舍近。日暮但聞鐘。

彭䗍湖中望廬山

同前

大虛生月暈。舟子知天風。掛席候明發。渺漫彭湖中中流見遙島。勢壓九江雄。黤默客霽色。崢嶸當曙空。香爐初上日。瀑布噴成虹。久欲追向子。況茲懷遠公。我來限於役。未暇息微躬。淮海途將半。暑霜歲欲窮。寄言巖棲者。畢趣當來同。

廬山

【現代漢語翻譯】 現代漢語譯本 鳥影從樹枝間飛出，殘餘的暑氣因太陽躲避而消散殆盡，斷續的彩霞被風吹散開來。空自返回陶淵明（陶潛，字淵明）隱居的縣城，終究沒有宋玉（戰國時期辭賦家）那樣的才華。

登廬山 劉[王*刪] 山野間的煙霧從煉爐上升起，花瓣飄落在如鏡的水面之前。在危險的橋樑上眺望巨大的山谷，瀑布如同懸掛在桂樹叢中的天空。秦始皇（秦朝的開國皇帝）曾在此眺望宇宙，漢武帝（漢朝的皇帝）也曾樹立旌旗。在此結廬居住，分得以往的典籍，留下船隻映照著長久的歲月（未見全篇）。

游東林寺 崔融 昨天經過匡山（廬山的別稱）腳下，春天的黃鶯清晨鳴叫的聲音稀疏。今天來到溢水的河灣，秋天的鴻雁傍晚飛行。國家有文皇（皇帝的尊稱）的詔令，我慚愧於被貶謫后歸來。回身走過佛塔，遊歷遍了吳地。杏樹栽種的時間很久了，蓮花彫刻的地方也歷經歲月。南溪的雨淅淅瀝瀝，東峴山陽光明媚。瀑布像天童（佛教護法神）揮舞的棒子，香爐被眾多的僧人圍繞。煙雲隨著道路延伸，鸞鳥和仙鶴遠遠地排列著。登上高處，莊嚴肅穆，僧人玄妙的談論，揮動著義理的拂塵。我這次觀看佛影，暫時想要脫下朝服。

元和十三年二月二十九日。曾孫朝散大夫使持節江州諸軍事守江州刺史上柱國清河縣開國男賜紫金魚袋能再次刊刻。

晚泊尋陽望廬山 孟浩然 桂木船席鋪開幾千里，（我）卻一直沒有遇到（廬）名山。停船在潯陽（江西九江）城外，才看見香爐峰（廬山主峰）。曾經讀過慧遠（遠公，東晉高僧）的傳記，永遠懷念他超脫塵世的軌跡。東林寺（慧遠所建寺廟）就在附近，日暮時分只能聽到鐘聲。

彭蠡湖中望廬山 同前 廣闊的天空出現月暈，船伕知道要颳起大風。掛起船帆等待天亮出發，在浩渺的彭蠡湖（鄱陽湖）中航行。在湖中心看見遙遠的島嶼，（廬山的）氣勢壓倒了九江（江西九江）。陰暗的天空變得晴朗，崢嶸的山勢出現在黎明前的天空中。香爐峰頂初升的太陽，瀑布飛濺形成彩虹。我早就想追隨慧遠，更何況現在懷念著遠公。我因為公務在身，沒有空閑休息。淮河和大海的旅程將近一半，暑氣和寒霜一年將要結束。寄語給隱居在山巖中的人，完成俗事後應當一同前來。

廬山

【English Translation】 English version The shadow of birds emerges from the branches, the lingering summer heat dissipates as the sun retreats, and fragmented rosy clouds are scattered by the wind. In vain, I return to Tao Qian's (Tao Yuanming) county, ultimately lacking the talent of Song Yu.

Ascending Mount Lu Liu [王*刪] Wild smoke rises from the furnace into the mountains, and flowers fall before the mirror-like water. On the perilous bridge, one gazes at the vast valley, and the waterfall hangs like the sky amidst the cassia trees. Emperor Qin Shi Huang once surveyed the universe from here, and Emperor Wu of Han once raised banners. Settling here in a hut, one shares the past scriptures, leaving boats reflecting the distant years (incomplete poem).

Visiting Donglin Temple Cui Rong Yesterday I passed beneath Mount Kuang (another name for Mount Lu), where the spring orioles chirped sparsely at dawn. Today I arrive at the Overflowing Water bend, where autumn geese fly late in the evening. The nation has the summons of Emperor Wen (an honorific for the emperor), and I am ashamed to return after being exiled. Turning back, I pass the pagoda, and tour all over the Wu region. The apricot trees have been planted for a long time, and the lotus flowers have been carved for ages. The rain patters in the South Stream, and the sun shines brightly on the East Xian Mountain. The waterfall is like the staff of the Tiantong (a Buddhist guardian deity), and the incense burner is surrounded by the monastic community. Smoke and clouds follow the roads, and phoenixes and cranes are arranged far away. Ascending to the heights, solemnity prevails, and the monks' profound discussions are accompanied by the waving of the doctrinal whisk. This time, viewing the Buddha's image, I temporarily wish to take off my court robes.

On the 29th day of the second month of the thirteenth year of Yuanhe. Great-grandson, Grand Master of Court Remonstrance, Envoy Holding Credentials, Military Affairs of Jiangzhou, Defender of Jiangzhou, Prefect, Pillar of the State, Founding Baron of Qinghe County, bestowed with the Purple Gold Fish Bag, able to re-engrave this.

Mooring at Xunyang, Viewing Mount Lu Meng Haoran The cassia mat extends for thousands of miles, yet I have never encountered the famous mountain. Mooring the boat outside Xunyang (Jiujiang, Jiangxi), I finally see the Incense Burner Peak (main peak of Mount Lu). I have read the biography of Huiyuan (Yuangong, eminent monk of the Eastern Jin Dynasty), and forever cherish his traces beyond the mundane world. Donglin Temple (temple built by Huiyuan) is nearby, and at dusk I can only hear the sound of the bell.

Viewing Mount Lu from Pengli Lake Same as above A lunar halo appears in the vast sky, and the boatman knows that a strong wind is coming. Hoisting the sails, we wait for dawn to depart, sailing in the boundless Pengli Lake (Poyang Lake). In the middle of the lake, we see a distant island, and the imposing Mount Lu overwhelms Jiujiang (Jiujiang, Jiangxi). The gloomy sky turns clear, and the towering mountains appear in the pre-dawn sky. The rising sun shines on the Incense Burner Peak, and the waterfall sprays into a rainbow. I have long wanted to follow Huiyuan, especially now that I cherish the memory of Yuangong. I am limited by official duties and have no time to rest. The journey to the Huai River and the sea is nearly halfway, and the summer heat and frost are about to end the year. I send a message to those who live in seclusion in the mountains, that after completing worldly affairs, we should come together.

Mount Lu

---

謠寄廬侍御虛舟

李白

我本楚狂人。鳳歌笑孔丘。手持綠玉杖。朝別黃鶴樓。五嶽尋仙不辭遠。一生好入名山游。廬山秀出南斗傍。屏風九疊雲錦張。影落明湖青黛光。金闕前開二峰長。銀河倒掛三石樑。香爐瀑布遙相望。回崖杏嶂凌蒼。蒼翠影紅霞映朝日。鳥飛不到吳天長。登高壯觀天地間。大江茫茫去不還。黃云萬里動風色。白波九道流雪山。好為廬山謠。興為廬山發。閑窺石鏡清我心。謝公行處蒼苔沒(一本云。綠蘿開處懸明月)早服還丹無世情。琴心三疊道初成。遙見仙人彩雲里。手把芙蓉朝玉京。先期污漫九垓上。愿接廬敖遊太清。

別東林寺僧

同前

東林送客處。月出白猿啼。笑別廬山遠。何煩過虎溪。

望廬山瀑布水

同前

西登香爐峰。南見瀑布水。掛流三百丈。噴壑數千尺。歘如飛電來。隱若白虹起。初驚河漢落。半灑雲天里。仰觀勢轉雄。壯哉造化功。海風吹不斷。江月照還空。空中亂潨射。左右洗青壁。飛珠散輕霞。流沫沸穹石。而我游名山。對之心益閑。且諧宿所好。永愿辭人間。

日照香爐生紫煙。遙看瀑布掛長川。飛流直下三千尺。疑是銀河落九天。

望廬山五老峰

同前

廬山東南五老峰。青天削出

【現代漢語翻譯】 現代漢語譯本

謠寄廬侍御虛舟

李白

我本是楚地的狂人，像鳳凰一樣高歌，嘲笑孔丘（孔子）。手持著綠玉杖，清晨告別黃鶴樓。爲了尋訪仙人，不辭辛勞地遠行，一生都喜歡到名山去遊歷。廬山高聳挺拔，靠近南斗星，像屏風一樣，九疊山峰如雲錦般鋪開。山影倒映在明湖中，呈現出青黛色的光彩。在金闕峰前，兩座山峰遙遙相對，銀河好像倒掛下來，橫跨在三石樑上。香爐峰的瀑布遙遙相望。迴旋的山崖和高聳的山峰直衝雲霄。蒼翠的山色映襯著紅霞，朝陽照耀。鳥兒也難以飛越這漫長的吳地天空。登上高處，感嘆天地間的壯麗景色，浩瀚的長江水奔流而去，一去不回。萬里黃云翻滾，風雲變色，白色的波浪奔騰，好像雪山崩塌。我要為廬山創作歌謠，抒發我對廬山的興致。悠閒地看著石鏡，它能使我的心靈清澈。謝靈運走過的地方，蒼苔已經覆蓋（一本作：綠蘿盛開的地方，懸掛著明月）。早已服用了仙丹，沒有了塵世的情感，琴聲反覆彈奏，修道的初步已經完成。遙遠地看見仙人在彩雲之中，手持芙蓉花，朝拜玉京（天上的都城）。希望將來能在廣闊的天地間遨遊，願意追隨廬敖（傳說中的仙人）遊歷太清（道教的最高境界）。

別東林寺僧

同前

在東林寺送別客人的地方，明月升起，白猿啼叫。笑著告別遙遠的廬山，何必一定要經過虎溪呢（典故，指慧遠送客不過虎溪的故事）。

望廬山瀑布水

同前

向西登上香爐峰，向南望見瀑布。瀑布像掛著的河流一樣，長達三百丈，水流衝擊山谷，高達數千尺。忽然像閃電一樣飛來，隱約像白色的彩虹升起。起初讓人驚訝，好像銀河落了下來，一半的水花灑落在雲天之中。抬頭仰望，氣勢更加雄偉，讚歎大自然的鬼斧神工。海風吹也吹不斷，江上的月亮照耀著，瀑布依然是空靈的。水流在空中四處噴射，沖刷著兩旁的青色山壁。飛濺的水珠像散開的輕霞，水沫在巖石上翻滾。我遊覽名山，面對這景色，內心更加平靜。姑且順應我平素的愛好，永遠願意離開人間。

太陽照耀香爐峰，升起紫色的煙霞。遠遠望去，瀑布像長長的河流一樣懸掛著。飛流直下三千尺，讓人懷疑是銀河從九天之上落下來。

望廬山五老峰

同前

廬山的東南方，聳立著五老峰，像青天削出的一樣。

【English Translation】 English version

Ballad Sent to Vice-Prefect Xu Zhou, Dwelling in a Thatched Hut

Li Bai

I am originally a madman from Chu. I sing like the phoenix, laughing at Kong Qiu (Confucius). Holding a green jade staff in my hand, I bid farewell to the Yellow Crane Tower in the morning. I travel far to seek immortals, never considering the distance too great. All my life, I have loved to wander among famous mountains. Mount Lu rises majestically, close to the Southern Dipper. Like a screen, its nine-layered peaks unfold like brocade. Its reflection falls into the clear lake, displaying a cyan-black light. Before the Golden Gate Peak, two peaks stand facing each other. The Silver River seems to hang upside down, spanning the Three Stone Beams. The Incense Burner Waterfall can be seen from afar. The winding cliffs and towering peaks soar into the azure sky. The verdant shadows reflect the red clouds, illuminated by the rising sun. Birds cannot fly to the end of the long Wu sky. Ascending to the heights, I marvel at the grandeur of heaven and earth. The vast Yangtze River flows away, never to return. Ten thousand miles of yellow clouds stir with the wind, white waves surge like collapsing snow mountains. I will compose a ballad for Mount Lu, expressing my enthusiasm for it. Leisurely gazing into the stone mirror, it clears my heart. Where Xie Lingyun (a famous poet) walked, moss has already covered the path (another version says: where green vines bloom, a bright moon hangs). I have long taken the elixir, free from worldly emotions. The melody of the zither repeats, the initial stage of cultivation is complete. From afar, I see immortals in the colorful clouds, holding hibiscus flowers, paying homage to the Jade Capital (the celestial capital). I hope to wander freely in the vast universe in the future, willing to follow Lu Ao (a legendary immortal) to travel to the Great Purity (the highest realm of Taoism).

Farewell to a Monk at Donglin Temple

Same as above

At the place where guests are seen off at Donglin Temple, the moon rises and white apes cry. Laughing, I bid farewell to distant Mount Lu, why bother crossing Tiger Creek (allusion to Huiyuan not crossing Tiger Creek when seeing off guests)?

Gazing at the Waterfall of Mount Lu

Same as above

Ascending the Incense Burner Peak to the west, I see the waterfall to the south. The waterfall hangs like a river, three hundred zhang (unit of length) long, its torrents crash into the ravine, thousands of chi (unit of length) high. Suddenly, it comes like a flash of lightning, vaguely rising like a white rainbow. At first, it startles me, as if the Silver River has fallen, half of its spray scattering in the clouds. Looking up, its power becomes even more majestic, I admire the wonders of nature's creation. The sea wind cannot blow it away, the moon in the river shines upon it, yet the waterfall remains ethereal. The water sprays in all directions in the air, washing the green cliffs on both sides. Flying beads scatter like light mist, foam boils on the dome-shaped rocks. As I travel among famous mountains, facing this scenery, my heart becomes even more peaceful. Let me indulge in my usual inclinations, forever willing to leave the human world.

The sun shines on the Incense Burner Peak, creating purple mist. From afar, the waterfall hangs like a long river. The torrent plunges down three thousand chi (unit of length), making one suspect that the Silver River has fallen from the Ninth Heaven.

Gazing at the Five Old Men Peaks of Mount Lu

Same as above

Southeast of Mount Lu, the Five Old Men Peaks stand tall, as if carved out of the azure sky.

---

金芙蓉。九江秀色可攬結。吾將此地鎖云松。

送李女真騰空歸廬山

同前

羨君相門女。學道愛神仙。素手掬秋靄。羅衣曳紫煙。一往屏風疊。乘鸞著玉鞭。

送內尋騰空

同前

君尋騰空子。應到碧山家。水舂雲母碓。風掃石南花。若戀幽居好。相邀弄紫霞。

瀑布

宣宗皇帝

穿云透石不辭勞。達地方知出處高。溪澗豈能留得住。終歸大海作波濤。

栗里

顏真卿

張良思報漢。龔勝恥事新。狙擊苦不就。捨生悲把紳。鳴呼陶淵明。棄業為晉臣。白以公相后。每懷宗國屯。題詩庚子歲。自為義皇人。手持山海經。頭戴漉酒巾。興逐孤雲遠。辯隨還鳥泯(未見全篇)。

簡寂觀

張祐

紫霄峰下草堂仙。千載空遺石磬懸。白氣夜生龍在水。碧雲秋斷鶴歸天。竹房影占中庭月。松檻聲來半壁泉。明日又為浮世恨。滿山徒積夢依然。

春日觀省屬城始憩東西林精舍

韋應物

因時省風俗。布惠迨高年。建隼出尋陽。整駕遊山川。白雪斂晴壑。群峰列遙天。嵚崎石門狀。杳靄香爐煙。榛荒屢罥掛。遙側殆覆顛。方臻釋氏廬。時物屢華妍。曇遠昔經始。于茲閟幽玄。東西竹林寺。灌注寒澗泉。人事既□

泯。歲月復已綿。殿宇余丹紺。磴閣皆欹懸。往士亦棲息。善身絕塵緣。今我蒙朝寄。教化敷里廛。道妙茍為得。出處理無偏。心嘗同所尚。跡豈辭纏牽。

題從侄緒西林精舍書齋

同前

棲心始多暮。息心君獨少。慕謝始精舍。文依僧欲觀妙。洌泉前階注。清池北窗照。果藥雜芬敷。松筠疏舊峭。屢躋幽人境。每肆芳辰眺。探栗玄猿窟。擷芝舟林嶠。纻衣豈寒御。蔬食非饑療。雖甘巷北單。豈寒青紫耀。郡有優賢榻。朝編貢士諂。欲同朱輪載。勿憚移文誚。

題鄭侍御遺愛草堂

同前

居士近依僧。青山結茆屋。疏鬆映嵐晚。春池含苔綠。繁華冒陽嶺。新禽響幽谷。長嘯攀喬林。慕茲高世躅。

簡寂觀西澗瀑布下作

同前

淙流絕壁散。靈煙翠澗深。巖際松風起。飄飄灑塵襟。窺羅玩猿烏。解組散雲林。茶果邀真侶。觴酌洽同心。曠歲懷茲賞。行春始重尋。聊將橫吹笛。一寫山水音。

尋簡寂觀瀑布

同前

躡石欹危過急澗。攀崖迢遞弄懸泉。猶將虎竹為年累。欲付歸人絕世緣。

簡寂觀

秦韜玉

物外靈蹤客到稀。竹房斜掩舊荊扉。丹書萬卷題朱字。碧岫千重鎖翠微。泣露白猿攜子去。唳風玄鶴傍人歸。只應玉闕

【現代漢語翻譯】 現代漢語譯本 泯（泯滅）。歲月復已綿（歲月又已流逝）。殿宇余丹紺（殿宇只剩下紅黑色的痕跡）。磴閣皆欹懸（石階樓閣都傾斜懸掛）。往士亦棲息（過去的隱士也曾在此棲息）。善身絕塵緣（修身養性斷絕塵世的牽絆）。今我蒙朝寄（如今我蒙受朝廷的委任）。教化敷里廛（在鄉里傳播教化）。道妙茍為得（道的精妙如果能夠領悟）。出處理無偏（出仕隱退都沒有偏頗）。心嘗同所尚（內心常常有共同的志向）。跡豈辭纏牽（行跡又怎麼能擺脫世事的牽絆）。

題從侄緒西林精舍書齋

同前

棲心始多暮（安心居住開始時已是暮年）。息心君獨少（只有你年紀輕輕就想隱居）。慕謝始精舍（羨慕謝靈運才開始建造精舍）。文依僧欲觀妙（寫文章依附僧人想要領悟佛理）。洌泉前階注（清澈的泉水從臺階前流下）。清池北窗照（清澈的池塘映照著北窗）。果藥雜芬敷（果樹藥草散發著芬芳）。松筠疏舊峭（松樹竹子稀疏而挺拔）。屢躋幽人境（多次進入隱士的境界）。每肆芳辰眺（每當美好的時辰就盡情遠眺）。探栗玄猿窟（探尋板栗在黑猿的洞穴）。擷芝舟林嶠（採摘靈芝在舟山的懸崖上）。纻衣豈寒御（粗布衣服哪裡能抵禦寒冷）。蔬食非饑療（蔬菜食物不是爲了治療飢餓）。雖甘巷北單（即使甘於住在偏僻的巷北）。豈寒青紫耀（難道羨慕高官顯貴的榮耀）。郡有優賢榻（郡里有優待賢士的床榻）。朝編貢士諂（朝廷編撰貢士的名單）。欲同朱輪載（想要與達官貴人同車）。勿憚移文誚（不要害怕被文章譏諷）。

題鄭侍御遺愛草堂

同前

居士近依僧（鄭侍御辭官后隱居，靠近僧人）。青山結茆屋（在青山中建造茅草屋）。疏鬆映嵐晚（稀疏的松樹映襯著傍晚的嵐氣）。春池含苔綠（春天的池塘里含有綠色的青苔）。繁華冒陽嶺（繁盛的花朵開滿向陽的山嶺）。新禽響幽谷（新來的鳥兒在幽深的山谷中鳴叫）。長嘯攀喬林（長嘯著攀登高大的樹林）。慕茲高世躅（羨慕這種高尚的隱居生活）。

簡寂觀西澗瀑布下作

同前

淙流絕壁散（瀑布從絕壁上飛瀉而下）。靈煙翠澗深（靈氣瀰漫，翠綠的山澗幽深）。巖際松風起（山巖邊松樹間清風吹起）。飄飄灑塵襟（清風飄飄灑灑，洗去塵世的煩惱）。窺羅玩猿烏（觀察山羅，戲耍猿猴和烏鴉）。解組散雲林（辭官解印，隱居在山林之中）。茶果邀真侶（用茶和水果邀請修道的同伴）。觴酌洽同心（舉杯暢飲，彼此心意相合）。曠歲懷茲賞（多年來一直嚮往這樣的美景）。行春始重尋（春天出遊，才又一次尋訪到此）。聊將橫吹笛（姑且吹奏起橫笛）。一寫山水音（以此來表達山水的美妙聲音）。

尋簡寂觀瀑布

同前

躡石欹危過急澗（踩著傾斜不穩的石頭，渡過湍急的山澗）。攀崖迢遞弄懸泉（攀登高聳的山崖，觀賞懸掛的瀑布）。猶將虎竹為年累（還把官職的陞遷當作年齡的增長）。欲付歸人絕世緣（想要託付給歸隱之人，斷絕塵世的緣分）。

簡寂觀

秦韜玉

物外靈蹤客到稀（世外仙境，很少有客人到來）。竹房斜掩舊荊扉（竹屋斜掩著破舊的荊棘門）。丹書萬卷題朱字（無數的道經用紅字書寫）。碧岫千重鎖翠微（重重疊疊的青山鎖住青翠的山色）。泣露白猿攜子去（沾著露水的白猿帶著小猿離去）。唳風玄鶴傍人歸（迎著風鳴叫的黑鶴在人身邊飛回）。只應玉闕（大概只有天上的宮闕）

【English Translation】 English version Obliteration. Years have passed again. The palace halls retain traces of red and black. The stone steps and pavilions are all tilted and precarious. Former scholars also once dwelled here, cultivating themselves and severing ties with the mundane world. Now I am entrusted by the court to spread teachings in the villages. If the subtlety of the Tao can be grasped, there is no bias in serving or retiring. Our hearts have always shared the same aspirations, so how can our actions avoid entanglement with worldly affairs?

Inscribed on the Study of Nephew Xu's Western Forest Hermitage

Same as above

Dwelling in peace begins mostly in old age, but you alone seek tranquility at a young age. Admiring Xie Lingyun, you begin to build a hermitage. Relying on monks to seek enlightenment through writing. Clear springs flow before the steps, and a clear pond reflects the north window. Fruits and herbs spread their fragrance, while pines and bamboos stand sparse and old. You have repeatedly entered the realm of hermits, indulging in the scenery on every beautiful day. Exploring for chestnuts in the black ape's cave, gathering Ganoderma on the cliffs of Zhoushan. How can coarse clothes ward off the cold, and vegetables cure hunger? Though content with living in the secluded north alley, how can you envy the glory of high officials? The prefecture has a couch to honor the worthy, and the court compiles lists of tribute scholars. Desiring to ride with dignitaries, do not fear being ridiculed in writing.

Inscribed on the Thatched Cottage of Zheng, the Attendant Censor's Cherished Legacy

Same as above

The recluse dwells near monks, building a thatched cottage in the green mountains. Sparse pines reflect the evening mist, and the spring pond contains green moss. Flourishing flowers cover the sunny ridges, and new birds sing in the secluded valleys. He climbs tall trees with a long whistle, admiring this noble way of life.

Written Below the Waterfall of the Western Stream at Jianji Temple

Same as above

The rushing stream scatters from the sheer cliff, and the spiritual mist deepens the green ravine. Pine winds rise from the edge of the rocks, gently cleansing the dust from my garments. I observe the mountain scenery, playing with monkeys and crows. I resign from office and wander in the clouds and forests. I invite true companions with tea and fruits, and we share wine and heartfelt thoughts. For years I have longed for this scenery, and I revisit it again in the spring. I will play the flute, expressing the sounds of the mountains and waters.

Seeking the Waterfall at Jianji Temple

Same as above

Treading on precarious stones, I cross the rapid stream. Climbing the towering cliffs, I admire the hanging waterfall. Still, I regard official promotions as the accumulation of years, but I wish to entrust the reclusive to sever worldly ties.

Jianji Temple

Qin Taoyu

Few guests visit this spiritual place beyond the mundane world. The bamboo house is half-hidden behind the old thorn gate. Ten thousand volumes of Taoist scriptures are inscribed with red characters. Thousands of layers of green peaks lock in the verdant scenery. White apes carrying their young leave, covered in dew. Black cranes calling in the wind return to people's sides. Only the jade palace (probably only the heavenly palace)

---

名長在。日暮閑云空自飛。

瀑布

陸蟾

正源人莫測。千尺掛雲端。岳色染不得。神功裁亦難。夏噴猿鳥凝。秋濺鬥牛寒。待濟滄溟后。翻濤更好看。

翻經臺

包吉

野蔓高臺下。前朝記不誣。金文翻古偈。漢字變胡書。綵線風飄斷。緗縑火燼餘。破云開白日。穿水照芙蕖。科斗頻更改。庵園幾遍鋤。真門兼逸韻。兩欲慕相如。

題西林寺故蕭郎中舊堂

韓愈

中郎有女能傳業。伯道無兒可保家。偶到匡山曾住處。數行哀淚落煙霞。

瀑布

徐凝

瀑泉瀑泉子丈直。雷奔入海無暫息。今古長如白練飛。一條界破青山色。

訪陶公舊宅(並序)

白居易

予夙慕陶淵明為人。往歲渭川閑居。嘗有效陶體詩十六首。今游廬山。經柴桑故里。思其人訪其宅。不能默默。又題詩云。

垢塵不污玉。靈鳳不啄膻。鳴呼陶靖節。生彼晉宋間。心實有所守。口終不能言。永惟孤竹子。拂衣首陽山。夷齊各一身。窮餓未為難。先生有五男。與之同飢寒。腸中食不充。身上衣不完。連徴竟不起。斯可謂真賢。我生君之後。相去五百年。每讀五柳傳。目想心拳拳。昔嘗詠遺風。著為十六篇。今來訪故宅。森若在君前。不慕樽有酒

【現代漢語翻譯】 現代漢語譯本 名聲長存。傍晚時分，悠閑的雲朵獨自飄飛。

瀑布

陸蟾

瀑布的源頭深不可測。千尺水流懸掛在雲端。山嶽的色彩也無法將它染上。這鬼斧神工難以人為雕琢。夏天飛濺的水花讓猿猴和鳥兒都感到寒冷。秋天飛濺的水花讓斗宿和牛宿都感到寒冷。等到它匯入大海之後，那翻滾的波濤會更加壯觀。

翻經臺

包吉

野草藤蔓覆蓋在高臺之下。前朝的記載沒有虛假。用金文翻譯古代的佛偈，用漢字書寫胡人的經書。彩色的絲線被風吹斷，書寫經文的紙張也在火中燒盡。衝破雲層，陽光照耀大地，穿過水麵，照亮芙蕖。蝌蚪文頻繁更改，寺廟庵園也多次翻修。這裡既有真正的佛門，又有隱逸的韻味，我都想效仿司馬相如。

題西林寺故蕭郎中舊堂

韓愈

蕭郎中的女兒能夠繼承他的事業，伯道卻沒有兒子來保住家業。我偶然來到匡山（廬山的別稱）曾經居住的地方，幾行悲傷的眼淚灑落在這煙霧和雲霞之中。

瀑布

徐凝

瀑布啊瀑布，像一匹筆直的白絹。像雷霆般奔騰入海，沒有片刻停息。自古至今都像白色的絲綢一樣飛舞，一條水流將青山的顏色分割開來。

訪陶公舊宅(並序)

白居易

我一直仰慕陶淵明（陶靖節）的為人。往年在渭川閑居時，曾經模仿陶淵明的風格寫了十六首詩。如今遊覽廬山，經過柴桑（陶淵明的故鄉）故里，思念他這個人，尋訪他的故居，不能沉默不語，又寫詩道：

污垢塵土不能玷污美玉，鳳凰不會啄食腐臭的食物。可嘆啊，陶淵明（陶靖節），生在晉宋年間。心中確實有所堅守，口中最終不能說出。永遠思念孤竹國的伯夷和叔齊，他們拋棄榮華富貴，隱居在首陽山。伯夷和叔齊各自只有一身，窮困飢餓還不算困難。先生有五個兒子，和他們一同忍受飢寒。肚子里沒有充足的食物，身上沒有完整的衣服。朝廷多次徵召他，他始終不肯出仕，這真可以稱得上是真正的賢人。我生在您之後，相隔五百年。每次讀到《五柳先生傳》，都心馳神往。過去曾經歌詠您的遺風，寫成了十六篇詩。如今來拜訪您的故居，彷彿您就在我的眼前。我不羨慕酒壺裡有美酒

【English Translation】 English version His name lives on. At dusk, idle clouds fly by themselves.

Waterfall

Lu Chan

The source of the waterfall is unfathomable. A thousand feet hang from the clouds. The mountain's colors cannot dye it. Divine craftsmanship could hardly carve it. In summer, the spray chills monkeys and birds. In autumn, the spray chills the Dipper and Ox constellations. Once it joins the vast sea, the rolling waves will be even more spectacular.

Sutra Translation Platform

Bao Ji

Wild vines cover the high platform below. The records of the previous dynasty are not false. Ancient Buddhist verses are translated using golden script, and foreign scriptures are written in Chinese characters. Colorful silk threads are broken by the wind, and the paper for writing scriptures is burned to ashes. Breaking through the clouds, the sunlight shines on the earth, passing through the water, illuminating the lotus flowers. Tadpole script is frequently changed, and the temple gardens are renovated several times. Here, there is both true Buddhism and the charm of reclusion. I want to emulate Sima Xiangru.

Inscribing on the Old Hall of the Late Vice Minister Xiao at Xilin Temple

Han Yu

Vice Minister Xiao's daughter can inherit his career, but Bo Dao has no son to protect his family. I happened to come to Kuang Mountain (another name for Mount Lu) where he once lived, and a few lines of sad tears fell into the mist and clouds.

Waterfall

Xu Ning

Waterfall, oh waterfall, like a straight bolt of white silk. Like thunder, it rushes into the sea without a moment's rest. From ancient times to the present, it has flown like white silk, a stream of water dividing the color of the green mountains.

Visiting Tao Gong's Old Residence (with Preface)

Bai Juyi

I have always admired Tao Yuanming's (Tao Jingjie) character. In the past, when living idly in Weichuan, I once imitated Tao Yuanming's style and wrote sixteen poems. Now, visiting Mount Lu, passing through the old village of Chaisang (Tao Yuanming's hometown), thinking of him as a person, visiting his old residence, I cannot remain silent, and I write another poem:

Filth and dust cannot stain jade, and the phoenix does not peck at rotten food. Alas, Tao Yuanming (Tao Jingjie), born in the Jin and Song dynasties. He truly held something in his heart, but ultimately could not speak it out. Forever remembering Boyi and Shuqi of the state of Guzhu, they abandoned wealth and honor and lived in seclusion in Shouyang Mountain. Boyi and Shuqi each had only one body, and poverty and hunger were not difficult. The gentleman has five sons, and they endure hunger and cold together. There is not enough food in their stomachs, and they do not have complete clothes on their bodies. The court repeatedly summoned him, but he always refused to serve, which can truly be called a true sage. I was born after you, five hundred years apart. Every time I read 'Biography of Mr. Five Willows', I yearn for you. In the past, I once sang of your legacy, writing sixteen poems. Now I come to visit your old residence, as if you are right before my eyes. I do not envy the wine in the pot.

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。不慕琴無弦。慕君遺榮利。老死此丘園。柴桑古村落。栗里舊山山川。不見籬下菊。但余墟中煙。子孫雖聞。族氏猶未遷。每逢姓陶人。使我心依然。

春遊二林寺

同前

下馬西林寺。翛然進輕策。朝為公府吏。暮是靈山客。二月匡廬冰。雪始消釋。陽叢抽茗芽。陰竇泄泉脈。熙熙風土暖。藹藹云嵐積。散作萬壑春。凝為一氣碧。身閑易澹泊。官散無牽迫。𥾝彼十八賢。古今同此適。是年準冠起處處興兵革。智士勞思謀。戎臣若征役。獨有不才者。山中弄泉石。

游石門澗

同前

石門無舊徑。披榛訪遺蹟。時逢山水秋。清輝如古昔。嘗聞慧遠輩。題詩此巖壁。云覆莓苔封。蒼然無見覓。蕭疏野生竹。崩剝多年石。自從東晉后。無復人遊歷。獨有秋澗聲。潺湲空旦夕。

題元十八溪亭(在廬山東南五老峰之下)

同前

怪君不喜仕。又不游州里。今日到幽居。瞭然知所以。宿君石溪亭。潺湲聲滿耳。飲君螺杯酒。醉臥不能起。見君五老峰。益悔居城市。愛君三男兒。始嘆身無子。余方爐峰下。結室為居士。山北與山南。往來從此始。

香爐峰下新置草堂。即事詠懷題于石

香爐峰北面。遺愛寺西邊。白石何鑿。清流亦潺潺。有松數十株。有

竹千餘竿。松張翠傘蓋。竹倚青瑯玕。其下無人居。惜哉多歲年。有時聚猿鳥。終日空風煙。時有沉冥子。姓白字樂天。平生無所好。見此心依然。如獲終老地。忽乎不知還。架巖結茅宇。斸壑開茶園。何以洗我耳。屋頭落飛泉。何以凈我眼。砌下生白蓮。左手攜一臺右手挈五絃。傲然意自足。箕踞于其間。興酣仰天歌。歌中聊寄言。我本野夫。誤為世網牽。時來昔捧日。老去今歸山。倦鳥得茂樹。涸魚反清源。舍此欲焉往。人間多險艱。

登香爐峰頂

同前

迢迢香爐峰。心存耳目想。終身牽物役。今日方一往。攀蘿蹋危石。手足勞俯仰。同遊三四人。二人不敢上。上到峰之頂。目眩神恍恍。高低有萬尋。闊狹無數交。不窮視聽界。焉識宇宙廣。江水細如繩。湓城小於掌。紛吾何屑屑。未能脫塵鞅。歸去思自差。低頭入蟻壤。

宿簡寂觀

同前

巖白雲尚屯。林紅葉初隕。秋光引閑步。不知身遠近。夕投靈洞宿。臥覺塵機泯。名利心既忘。市朝夢亦盡。暫來尚如此。況乃終身隱。何以療夜饑。一匙雲母粉。

宿西林寺

同前

木落天晴山翠開。愛山騎馬入山來。心知不及柴桑令。一宿西林使卻回。

宿西林寺。早赴東林滿上人之會。因寄崔二十二員

【現代漢語翻譯】 現代漢語譯本 千餘根竹子挺拔生長，松樹舒展翠綠的枝幹，像張開的傘蓋。竹子依傍著青綠色的瑯玕（一種美玉）。竹林下沒有人居住，可惜這美好的景色被荒廢了多年。有時會有猿猴和鳥雀聚集，終日只有空曠的風和霧。時常有一位沉迷於山水的隱士，姓白，字樂天（白居易的字）。他平生沒有什麼特別的愛好，見到這片竹林，內心便感到無比喜愛。好像找到了可以終老的地方，流連忘返。於是便在山巖上搭建茅屋，開墾山間的土地種植茶園。用什麼來洗凈我的耳朵呢？是屋檐上落下的飛泉。用什麼來凈化我的眼睛呢？是臺階下生長的白蓮。左手拿著一張琴，右手拿著五絃琵琶，悠然自得，隨意地坐在那裡。興致高昂時便仰天歌唱，歌聲中寄託著我的心聲。我本是山野之人，卻被世俗的羅網所牽絆。時運來時，我也曾身居高位，如今老了，便歸隱山林。疲倦的鳥兒找到了茂盛的樹木，乾涸的魚兒回到了清澈的源頭。捨棄這裡，我還能去哪裡呢？人間充滿了險惡和艱難。

登香爐峰頂

同前（與前一首詩相同）

遙遠的香爐峰，只能在心中想像它的樣子。終身被外物所牽累，今天才得以親自前往。攀援藤蔓，踩著危險的石頭，手腳勞累地時而俯身時而仰頭。一同遊覽的有三四個人，其中有兩個人不敢登上峰頂。登上峰頂，只覺得頭暈目眩，神情恍惚。山峰高低落差有萬尋（古代長度單位），寬窄變化無數。如果不親自去探索視聽的邊界，怎麼能認識到宇宙的廣闊呢？江水細得像繩子，湓城（古地名，今江西九江）小得像手掌。我為那些瑣事而忙碌，真是可笑，還未能擺脫塵世的束縛。回去的路上，思緒漸漸變得遲鈍，低著頭走入螞蟻窩般的世俗之中。

宿簡寂觀

同前（與前一首詩相同）

山巖潔白，白雲還在聚集，樹林火紅，紅葉剛剛開始凋落。秋天的景色吸引我悠閒地漫步，不知不覺中走得很遠。傍晚投宿在簡寂觀，躺下後感覺塵世的雜念都消失了。名利之心既然已經忘記，官場的夢也全都結束了。暫時來這裡尚且如此，更何況是終身隱居呢？用什麼來緩解夜晚的飢餓呢？吃一勺雲母粉。

宿西林寺

同前（與前一首詩相同）

樹葉凋落，天氣晴朗，山色顯得更加翠綠。喜愛山景，騎著馬來到山中。自知比不上陶淵明（字柴桑令），在西林寺住了一晚就返回了。

宿西林寺，早上去東林參加滿上人（僧人）的聚會，因此寄給崔二十二員外（崔姓官員）。

English version More than a thousand bamboo stalks stand tall. Pine trees spread their verdant canopies like open umbrellas. The bamboo leans against the green 'langgan' (a type of beautiful jade). No one lives beneath them, a pity for these many years. Sometimes monkeys and birds gather, but all day long there is only empty wind and mist. Occasionally, a recluse comes, whose surname is Bai (白), and courtesy name is Letian (樂天) [Bai Juyi's (白居易) courtesy name]. He has no particular fondness for anything in his life, but upon seeing this, his heart is moved. It's as if he has found a place to spend his remaining years, and he forgets to return. He builds a thatched hut against the rocks and cultivates a tea garden in the ravine. What shall I use to cleanse my ears? The cascading spring from the roof. What shall I use to purify my eyes? The white lotuses blooming beneath the steps. In his left hand, he holds a zither; in his right, a five-stringed pipa. Proud and content, he sits casually among them. When his spirits are high, he sings to the heavens, and in his song, he expresses his feelings. I was originally a wild man, but I was mistakenly ensnared by the world's net. When the time came, I once held the sun [held a high position], but now that I am old, I return to the mountains. A weary bird finds a lush tree, a dried-up fish returns to a clear spring. If I leave this place, where else can I go? The human world is full of dangers and hardships.

Climbing to the Peak of Mount Xianglu (香爐峰)

Same as before [referring to the same person/author as the previous poem]

The distant Mount Xianglu (香爐峰), I can only imagine it in my mind. All my life, I have been burdened by worldly affairs, and only today can I finally visit it in person. I climb vines and step on dangerous rocks, my hands and feet laboring as I bend and lift. There are three or four people traveling with me, but two of them dare not climb to the summit. Reaching the top of the peak, I feel dizzy and my spirit is in a daze. The height difference is tens of thousands of 'xun' (尋) [an ancient unit of length], and the width varies countless times. If I do not explore the boundaries of sight and hearing, how can I know the vastness of the universe? The river is as thin as a rope, and Pengcheng (湓城) [an ancient place name, present-day Jiujiang, Jiangxi] is smaller than the palm of my hand. How ridiculous that I am preoccupied with trivial matters, still unable to escape the shackles of the world. On the way back, my thoughts gradually become dull, and I lower my head and enter the anthill-like world.

Staying Overnight at Jianji Temple (簡寂觀)

Same as before [referring to the same person/author as the previous poem]

The rocks are white, and the white clouds are still gathering. The forest is red, and the red leaves are just beginning to fall. The autumn scenery attracts me to take a leisurely stroll, and I unknowingly walk far. In the evening, I stay overnight at Jianji Temple (簡寂觀), and as I lie down, I feel that the worldly thoughts disappear. Now that the desire for fame and fortune has been forgotten, the dreams of officialdom have also ended. Even a temporary visit is like this, let alone a lifetime of seclusion. What shall I use to alleviate my hunger at night? A spoonful of mica powder.

Staying Overnight at Xilin Temple (西林寺)

Same as before [referring to the same person/author as the previous poem]

The leaves have fallen, the sky is clear, and the mountain scenery appears even more verdant. Loving the mountain scenery, I ride a horse into the mountains. Knowing that I am not as good as Tao Yuanming (陶淵明) [whose official title was Magistrate of Chaisang (柴桑令)], I return after staying one night at Xilin Temple (西林寺).

Staying Overnight at Xilin Temple (西林寺), and going to Donglin (東林) early in the morning to attend the gathering of Monk Man (滿上人), therefore sending this poem to Cui (崔), the Twenty-second Official (二十二員外) [an official with the surname Cui].

【English Translation】 English version More than a thousand bamboo stalks stand tall. Pine trees spread their verdant canopies like open umbrellas. The bamboo leans against the green 'langgan' (a type of beautiful jade). No one lives beneath them, a pity for these many years. Sometimes monkeys and birds gather, but all day long there is only empty wind and mist. Occasionally, a recluse comes, whose surname is Bai (白), and courtesy name is Letian (樂天) [Bai Juyi's (白居易) courtesy name]. He has no particular fondness for anything in his life, but upon seeing this, his heart is moved. It's as if he has found a place to spend his remaining years, and he forgets to return. He builds a thatched hut against the rocks and cultivates a tea garden in the ravine. What shall I use to cleanse my ears? The cascading spring from the roof. What shall I use to purify my eyes? The white lotuses blooming beneath the steps. In his left hand, he holds a zither; in his right, a five-stringed pipa. Proud and content, he sits casually among them. When his spirits are high, he sings to the heavens, and in his song, he expresses his feelings. I was originally a wild man, but I was mistakenly ensnared by the world's net. When the time came, I once held the sun [held a high position], but now that I am old, I return to the mountains. A weary bird finds a lush tree, a dried-up fish returns to a clear spring. If I leave this place, where else can I go? The human world is full of dangers and hardships.

Climbing to the Peak of Mount Xianglu (香爐峰)

Same as before [referring to the same person/author as the previous poem]

The distant Mount Xianglu (香爐峰), I can only imagine it in my mind. All my life, I have been burdened by worldly affairs, and only today can I finally visit it in person. I climb vines and step on dangerous rocks, my hands and feet laboring as I bend and lift. There are three or four people traveling with me, but two of them dare not climb to the summit. Reaching the top of the peak, I feel dizzy and my spirit is in a daze. The height difference is tens of thousands of 'xun' (尋) [an ancient unit of length], and the width varies countless times. If I do not explore the boundaries of sight and hearing, how can I know the vastness of the universe? The river is as thin as a rope, and Pengcheng (湓城) [an ancient place name, present-day Jiujiang, Jiangxi] is smaller than the palm of my hand. How ridiculous that I am preoccupied with trivial matters, still unable to escape the shackles of the world. On the way back, my thoughts gradually become dull, and I lower my head and enter the anthill-like world.

Staying Overnight at Jianji Temple (簡寂觀)

Same as before [referring to the same person/author as the previous poem]

The rocks are white, and the white clouds are still gathering. The forest is red, and the red leaves are just beginning to fall. The autumn scenery attracts me to take a leisurely stroll, and I unknowingly walk far. In the evening, I stay overnight at Jianji Temple (簡寂觀), and as I lie down, I feel that the worldly thoughts disappear. Now that the desire for fame and fortune has been forgotten, the dreams of officialdom have also ended. Even a temporary visit is like this, let alone a lifetime of seclusion. What shall I use to alleviate my hunger at night? A spoonful of mica powder.

Staying Overnight at Xilin Temple (西林寺)

Same as before [referring to the same person/author as the previous poem]

The leaves have fallen, the sky is clear, and the mountain scenery appears even more verdant. Loving the mountain scenery, I ride a horse into the mountains. Knowing that I am not as good as Tao Yuanming (陶淵明) [whose official title was Magistrate of Chaisang (柴桑令)], I return after staying one night at Xilin Temple (西林寺).

Staying Overnight at Xilin Temple (西林寺), and going to Donglin (東林) early in the morning to attend the gathering of Monk Man (滿上人), therefore sending this poem to Cui (崔), the Twenty-second Official (二十二員外) [an official with the surname Cui].

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外

同前

謫辭魏闕鹓鸞隔。老入廬山麋鹿隨。薄暮蕭條投寺宿。凌晨清凈與僧期。雙林我起聞鐘后。隻日君趨入閣時。鵬鷃高低分皆定。莫勞心力遠相思。

題廬山山下湯泉

同前

一眼湯泉流向東。浸泥澆草暖無功。驪山溫水因何事。流入金鋪玉甃中。

上香爐峰

同前

倚石攀蘿歇病身。青節竹杖白紗巾。他時畫出廬山障。便是香爐峰上人。

香爐峰下山居草堂初成。偶題東壁

五架三間新草堂。石衛桂柱石編墻。南檐納日冬天暖。北戶迎風夏月涼。灑砌飛泉才有默。拂窗斜竹未成行。來春更葦東廂屋。紙閣蘆簾著孟光。

戲贈李十三判官

同前

垂鞭相送醉醺醺。遙見廬山指似君。想君初覺從軍樂。未愛香爐峰上人。

攜諸山客。同上香爐峰。遇雨而還。沾濡狼藉。互相笑謔。題此解嘲

同前

蕭灑登山去。龍鍾遇雨回。磴危攀薜荔。石滑踐莓苔。襪污君相謔。鞋穿我自咍。莫欺泥土腳。曾踏玉階來。

讀靈徹詩

同前

東林寺里西廊下。石片鐫題數首詩。言句怪來還教別。看名知是老湯師。

別草堂三絕句

同前

正聽山鳥向陽眠。黃紙除書落枕前。為感君恩

【現代漢語翻譯】 現代漢語譯本

外

同前

被貶謫離開魏闕（Weique，指朝廷），與鹓鸞（yuanluan，比喻朝廷官員）相隔絕。年老了隱居在廬山，與麋鹿為伴。傍晚時分，蕭條地投宿在寺廟裡。凌晨時分，清凈地與僧人相約。雙林寺（Shuanglin Temple）中，我在聽到鐘聲後起身。而你卻在同一天趕著去入朝為官。鵬鳥和燕雀的高低之分，一切都是命中註定的。不要白費心力，遠距離地互相思念。

題廬山山下湯泉

同前

一眼湯泉向東流淌。浸泡泥土，澆灌草木，卻沒有什麼功效。驪山（Lishan）的溫泉，是為什麼緣故，流入那金碧輝煌的宮殿之中呢？

上香爐峰

同前

拄著竹杖，攀援藤蘿，稍作休息，我這病弱之身。頭戴青竹節的竹杖，身著白色的紗巾。他日若有人畫出廬山的屏障，那畫中的人，就是我這香爐峰上的人。

香爐峰下山居草堂初成。偶題東壁

五架三間新蓋的草堂。用石頭做護衛，用桂樹做柱子，用石頭編成墻。南邊的屋檐可以接納陽光，冬天很溫暖。北邊的窗戶可以迎接涼風，夏天很涼爽。灑在臺階上的飛泉，靜默無聲。拂過窗戶的斜竹，還未成行。來年春天，再蓋好東廂房，用紙糊的窗戶，蘆葦做的簾子，讓孟光（Mengguang，指賢士的妻子）來居住。

戲贈李十三判官

同前

揮動馬鞭，送你離去，醉意醺醺。遠遠地看見廬山，指給你看。想你當初覺得從軍很快樂，現在卻不喜歡香爐峰上的人了。

攜諸山客。同上香爐峰。遇雨而還。沾濡狼藉。互相笑謔。題此解嘲

同前

興致勃勃地登山而去。狼狽不堪地淋雨而歸。石磴很危險，要攀援薜荔。石頭很滑，要踩著莓苔。你嘲笑我的襪子被弄髒了，我自嘲鞋子都穿破了。不要小看這沾滿泥土的腳，它曾經也踏過皇宮的玉階。

讀靈徹詩

同前

東林寺（Donglin Temple）里西邊的走廊下，石片上鐫刻著幾首詩。詩句怪異，還教人分辨。看名字就知道是老湯師（Tangshi）。

別草堂三絕句

同前

正在聽著山鳥向著陽光安眠，寫著免官的黃紙詔書，就落在了枕邊。爲了感謝皇上的恩情

【English Translation】 English version

Outside

Same as before

Banished from the Weique (Weique, referring to the imperial court), separated from the yuanluan (yuanluan, metaphor for court officials). Growing old, I live in seclusion on Mount Lu, accompanied by deer. At dusk, I desolately lodge in a temple. At dawn, I quietly meet with monks. In Shuanglin Temple (Shuanglin Temple), I rise after hearing the bell. While you rush to enter the court on the same day. The distinction between the peng bird and the sparrow is all predetermined. Do not waste effort in longing for each other from afar.

Inscribed at the Tangquan (hot spring) below Mount Lu

Same as before

A stream of hot spring flows eastward. Soaking mud and watering grass, it has no effect. For what reason does the hot spring of Lishan (Lishan) flow into the magnificent palaces?

Ascending Incense Burner Peak

Same as before

Leaning on rocks and climbing vines, I rest my ailing body. Holding a bamboo staff with green knots and wearing a white gauze scarf. If someone paints a screen of Mount Lu in the future, the person in the painting will be me, the person on Incense Burner Peak.

Newly built thatched cottage at the foot of Incense Burner Peak. Inscribed on the east wall

A newly built thatched cottage with five frames and three rooms. Guarded by stones, with cassia trees as pillars, and walls woven with stones. The south eaves receive sunlight, making it warm in winter. The north windows welcome cool breezes, making it cool in summer. The flying spring sprinkling on the steps is silent. The slanting bamboo brushing the windows has not yet formed a row. Next spring, I will build the east wing, with paper windows and reed curtains, for Mengguang (Mengguang, referring to the wife of a virtuous person) to live in.

Teasingly presented to Judge Li the Thirteenth

Same as before

Waving the whip, I see you off, tipsy with wine. From afar, I see Mount Lu and point it out to you. I imagine you initially found joy in joining the army, but now you no longer love the person on Incense Burner Peak.

Taking several mountain guests. Ascending Incense Burner Peak together. Returning due to rain. Soaked and in disarray. Laughing and joking with each other. Inscribed to relieve the embarrassment

Same as before

Going up the mountain with high spirits. Returning drenched and disheveled in the rain. The stone steps are dangerous, requiring climbing vines. The stones are slippery, requiring stepping on moss. You mock my soiled socks, and I laugh at my worn-out shoes. Do not underestimate these mud-covered feet, for they have once stepped on the jade steps of the imperial palace.

Reading Lingche's Poems

Same as before

Under the west corridor of Donglin Temple (Donglin Temple), several poems are engraved on stone tablets. The verses are strange and require distinguishing. Looking at the name, one knows it is the old Master Tang (Tangshi).

Three Farewell Verses to the Thatched Cottage

Same as before

Just listening to the mountain birds sleeping towards the sun, the yellow paper decree of dismissal falls before my pillow. To express gratitude for the Emperor's grace

---

須暫起。廬峰不擬住多年。

久眠披褐為居士。忽掛緋袍作使君。身出草堂心不出廬山。未要動移文。

三間茆舍向山開。一帶山泉繞舍回。山色水聲莫惆悵。三年官滿卻歸來。

題別遺愛草堂。兼呈李十使君(李方廬山常居白鹿洞)

同前

曾住爐峰下。書堂對藥臺。斬新蘿徑合。依舊竹窗開。砌水親開決。池荷手自裁。五年方暫至。一宿又湏回。縱未長歸得。猶勝不到來。君家白鹿洞。聞道亦生苔。

草堂前新開一池。養魚種荷。日有幽趣

淙淙三峽水。浩浩萬頃陂。未如新塘上。微風動漣漪。小萍加泛泛。初蒲正離離。紅鯉二三寸。白蓮八九枝。繞水欲成徑。護堤方插籬已被山中客。呼作白家池。

白雲期(黃名巖下作)

同前

三十氣太壯。胸中多是非。六十身太老。四體不支援。四十至五十。正是退閑時。年長識命分。心慵少營為。見酒興猶在。登山力未衰。吾年幸當此。且與白雲期。

出山吟

同前

朝詠遊仙詩。暮歌來薇曲。臥云坐白石。山中十五宿。行隨出洞水。回別緣巖竹。早晚重來游。心期瑤草緣。

題遠大師墳

僧靈澈

古墓石棱棱寒。云晚景凝。空悲虎溪月。不見雁門僧。

東

林寺寄包侍郎

同前

古殿清陰山木春。池邊跂石一觀身。誰能來此焚香坐。共作爐峰二十人。

題西林寺水堂。奉寄武陽公

同前

日日愛山歸已遲。閑閑空度少年時。余身定寄林中老。心與長松片石期。

簡寂觀

同前

古杉古柏巖壁間。猿攀鶴巢枝枯折。五月有冰六月寒。時見仙翁來取雪。

五老峰大明觀贈隱者

姚系

云觀此山北。與君攜手稀。林端涉橫水。洞口入斜暉。乍覺鸞鶴邇。忽為煙霧飛。故人清和客。默會琴心微。丹術幸可授。青龍當來歸。悠悠平生意。此日復相違。

簡寂觀

孫魴

郎殿與云連。紫宵蒼翠邊。自然應有藥。誰敢道無仙。蘚色吞崖徑。松聲讓瀑泉。未能長息去。豈便是前緣。

宿青牛穀梁鍊師仙居

楊衡

隨雲步入青牛谷。青牛道士留我宿。可憐夜久月明中。唯有壇邊一枝竹。

寵廬山隱者

同前

風鳴云外鐘。鶴宿千年松。相思杳不見。月出山重重。

瀑布

江為

廬山正南面。瀑布古來聞。萬里朝滄海。千尋出白雲。寒聲終自遠。靈派孰為分。除卻天臺后。平流莫可群。

簡寂觀

同前

才入玄都解郁

【現代漢語翻譯】 現代漢語譯本 《寄包侍郎于林寺》 與前詩同。 古老的寺廟，清涼的樹蔭，山中的樹木正值春天。在池邊踮起腳尖，靠著石頭，只為看清自己的身影。誰能來到這裡焚香靜坐，與我一同成為爐峰的二十位同道之人呢？ 《題西林寺水堂。奉寄武陽公》 與前詩同。 每日都因喜愛山景而歸來太晚，悠閒地虛度了少年時光。我決定將餘生寄託于山林之中，與長青的松樹和孤立的石頭相伴。 《簡寂觀》 與前詩同。 古老的杉樹和柏樹生長在巖壁之間，猿猴攀援，仙鶴築巢，樹枝枯萎折斷。五月里竟然有冰，六月里也感到寒冷。時常看見仙翁前來取雪。 《五老峰大明觀贈隱者》 姚系 雲霧繚繞的道觀位於這座山的北面，與您攜手同遊的機會實在太少。穿過樹林，涉過橫水，從洞口進入，沐浴著夕陽的餘暉。忽然覺得與鸞鳥仙鶴非常接近，又突然被煙霧籠罩，飄然若仙。老朋友您是清雅平和的隱士，默默地領會著如琴般微妙的心境。如果能有幸得到您的丹術傳授，青龍也應當會前來歸附。悠長而平靜的心意，今天又要與您分別了。 《簡寂觀》 孫魴 高聳的殿宇與雲彩相連，紫色的天空與蒼翠的山色相接。這裡自然應該有仙藥，誰又敢說這裡沒有神仙呢？青苔的顏色吞沒了山崖的小路，松樹的聲音也遜讓于瀑布的泉聲。如果不能長久地隱居於此，難道這就是前世的緣分嗎？ 《宿青牛穀梁鍊師仙居》 楊衡 我跟隨雲彩的腳步進入青牛谷，青牛谷的道士留我住宿。可惜漫漫長夜，明月當空，只有祭壇邊的一枝竹子相伴。 《寵廬山隱者》 與前詩同。 風聲鳴響著云外的鐘聲，仙鶴棲息在千年的古松之上。彼此思念，卻杳無音訊，明月升起，山巒重重疊疊。 《瀑布》 江為 廬山的正面朝南，瀑布自古以來就聞名於世。水流奔騰萬里，最終匯入滄海，從千丈高的地方飛瀉而下，穿過白雲。寒冷的聲音始終傳得很遠，這靈動的支流究竟該如何區分呢？除了天臺山的瀑布之外，平緩的流水就沒有可以與之相比的了。 《簡寂觀》 江為 才進入玄都觀，就感到心情舒暢。

【English Translation】 English version 《Sent to Vice Minister Bao at Lin Temple》 Same as the previous poem. Ancient temple, cool shade, mountain trees in spring. I stand on tiptoe by the pond, leaning on a rock, just to see myself clearly. Who can come here to burn incense and sit in meditation, joining me as one of the twenty companions of Mount Lu? 《Written at the Water Hall of Xilin Temple. Respectfully Sent to Duke Wuyang》 Same as the previous poem. Every day I return late because I love the mountain scenery, idly wasting my youth. I have decided to entrust my remaining years to the mountains and forests, accompanied by evergreen pines and solitary rocks. 《Jianji Temple》 Same as the previous poem. Ancient firs and cypresses grow between the cliffs, monkeys climb, cranes nest, branches wither and break. There is ice in May and cold in June. I often see immortals coming to fetch snow. 《Presented to a Recluse at Daming Temple, Five Elders Peak》 Yao Xi The cloud-shrouded temple is located on the north side of this mountain, and there are too few opportunities to stroll with you hand in hand. Passing through the forest, wading across the Heng River, entering from the cave entrance, bathed in the afterglow of the setting sun. Suddenly I feel very close to the luan birds and cranes, and suddenly I am shrouded in mist, floating like an immortal. My old friend, you are an elegant and peaceful recluse, silently understanding the subtle mood like a zither. If I am fortunate enough to receive your elixir techniques, the Azure Dragon should also come to submit. The long and peaceful intention, today I must part with you again. 《Jianji Temple》 Sun Fang The towering palace is connected to the clouds, the purple sky is connected to the verdant mountains. There should naturally be elixirs here, who dares to say there are no immortals? The color of moss swallows the path on the cliff, the sound of pine trees yields to the sound of the waterfall. If I cannot live here in seclusion for a long time, is this my destiny from a previous life? 《Staying Overnight at the Immortal Residence of Alchemist Liang in Qingniu Valley》 Yang Heng I followed the clouds into Qingniu Valley, and the Taoist of Qingniu Valley invited me to stay overnight. It's a pity that in the long night, with the bright moon in the sky, only a bamboo branch by the altar accompanies me. 《Praising a Recluse of Mount Lu》 Same as the previous poem. The wind rings the bell beyond the clouds, cranes perch on thousand-year-old pines. We miss each other, but there is no news, the moon rises, and the mountains are layered upon layered. 《Waterfall》 Jiang Wei Mount Lu's front faces south, and the waterfall has been famous since ancient times. The water flows ten thousand miles, eventually merging into the vast sea, cascading down from a thousand feet, passing through white clouds. The cold sound always travels far, how should we distinguish these dynamic tributaries? Apart from the waterfall of Mount Tiantai, there is no gentle stream that can compare to it. 《Jianji Temple》 Jiang Wei Only after entering Xuandu Temple, I feel relieved.

---

陶。羽人相伴遍游遨。溪橫洞口紅塵斷。岳聳天心紫氣高。金井泉秋光㶑滟。石壇松古韻蕭[臺-臺+(癸-天+蟲)]。吟余卻嘆浮生事。畫□□□□□□。

簡寂觀

同前

錢燼滿庭人醮罷。西峰涼影月沉沉。到來往事碑中說。壇畔徘徊秋正深。

去東林

曹汾

峰頭不住起孤煙。池上相留有白蓮。塵網分明知束縛。要須騎馬別云泉(會昌三年七月十五日題汾開成四年崔䗍下進士后為中書舍人刑戶部侍郎忠武軍節度使)。

予自右轄出鎮鐘陵。秘監家兄不忍遠別。函見宰坐求替。遂得同赴江西時也。薦福大德顯公禪門上首言。歸東林。亦獲結侶道路陪游。每承清論。今過寺。因留題詩一首。

裴休

麟臺朝士辭書府。鳳闕禪宗出帝京。歸到雙林親慧遠。行過五柳謁淵明。白衣居士輕班爵。敗□高僧□□情。引得病夫無外想二心師事□□□。

和舍弟寄題東林寺

裴謨

元非附鳳攀龍客。本是山猿野鹿身。虛向班行紆祖紱。爭如□□□□塵。歡同玉季為良伴。喜奉金□□□因。今日香爐峰下過。方欣物外有遺民。

簡寂觀

沈彬

山藏勝境當□□。□□樓臺洞府開。白髮滿頭誰肯到。蒼苔盈步自倫來。風帆閑事拋三

【現代漢語翻譯】 陶。羽人相伴遍游遨。 溪橫洞口紅塵斷。岳聳天心紫氣高。 金井泉秋光㶑滟。石壇松古韻蕭[臺-臺+(癸-天+蟲)]。 吟余卻嘆浮生事。畫□□□□□□。

簡寂觀

同前

錢燼滿庭人醮罷。西峰涼影月沉沉。 到來往事碑中說。壇畔徘徊秋正深。

去東林

曹汾

峰頭不住起孤煙。池上相留有白蓮。 塵網分明知束縛。要須騎馬別云泉(會昌三年七月十五日題汾開成四年崔䗍下進士后為中書舍人刑戶部侍郎忠武軍節度使)。

予自右轄出鎮鐘陵。秘監家兄不忍遠別。函見宰坐求替。遂得同赴江西時也。薦福大德顯公禪門上首言。歸東林。亦獲結侶道路陪游。每承清論。今過寺。因留題詩一首。

裴休

麟臺朝士辭書府。鳳闕禪宗出帝京。 歸到雙林親慧遠（Huiyuan，東晉時期高僧）。行過五柳謁淵明（Yuanming，即陶淵明，東晉詩人）。 白衣居士輕班爵。敗□高僧□□情。 引得病夫無外想二心師事□□□。

和舍弟寄題東林寺

裴謨

元非附鳳攀龍客。本是山猿野鹿身。 虛向班行紆祖紱。爭如□□□□塵。 歡同玉季為良伴。喜奉金□□□因。 今日香爐峰下過。方欣物外有遺民。

簡寂觀

沈彬

山藏勝境當□□。□□樓臺洞府開。 白髮滿頭誰肯到。蒼苔盈步自倫來。 風帆閑事拋三

【English Translation】 Tao. Accompanied by feathered people, I travel and roam everywhere. The stream runs horizontally at the cave entrance, cutting off the mundane world. The mountain soars to the heart of the sky, with purple aura high above. The golden well spring shines brightly in the autumn. The ancient pine on the stone altar has a desolate and remote charm. After chanting, I sigh at the affairs of fleeting life. Painting □□□□□□.

Jianji Temple

Same as above

The ashes of money fill the courtyard after the ritual is over. The cool shadow of the West Peak and the sinking moon. Past events are told in the inscription. I linger by the altar, in the deep of autumn.

Going to Donglin

Cao Fen

A solitary smoke constantly rises from the mountain peak. White lotuses remain on the pond. I clearly know the entanglement of the dust net. I must ride a horse to bid farewell to the clouds and springs (Inscribed by Fen on the 15th day of the seventh month of Huichang three years. Cui Gun entered the Jinshi in the fourth year of Kaicheng and later served as Zhongshu Sheren, Sh刑戶部侍郎, and Zhongwu Army Jiedushi).

I was transferred from the Right Supervisor to be stationed in Zhongling. My elder brother, the Secretary Supervisor, couldn't bear the long separation. He sent a letter to the Prime Minister asking for a replacement. So we were able to go to Jiangxi together. The eminent monk Xian Gong, the head of the Chan sect at Jianfu Temple, said he was returning to Donglin. I also had the opportunity to travel with him on the road. I always appreciated his clear discussions. Now passing by the temple, I leave a poem.

Pei Xiu

A courtier of the Lin Terrace resigns from the library. A Zen master of the Phoenix Pavilion leaves the imperial capital. Returning to Shuanglin to be close to Huiyuan (慧遠, a prominent monk during the Eastern Jin Dynasty). Passing through the Five Willows to visit Yuanming (淵明, also known as Tao Yuanming, a poet of the Eastern Jin Dynasty). A white-robed layman disregards rank and salary. A defeated □ high monk □□ feelings. Leading the sick man to have no external thoughts, wholeheartedly serving □□□ as a teacher.

Responding to my younger brother's poem inscribed at Donglin Temple

Pei Mo

Originally not a guest who clings to the phoenix and climbs the dragon. Originally a mountain ape and wild deer. Vainly wearing the ancestral ribbon in the ranks of officials. How can it compare to □□□□ dust. Happily being a good companion with Yu Ji. Gladly offering golden □□□□ cause. Today passing under Mount Incense Burner. I am delighted that there are hermits beyond the mundane world.

Jianji Temple

Shen Bin

The mountain hides a scenic spot as □□. □□ pavilions and cave dwellings open. Who is willing to come with a head full of white hair? The green moss fills the steps, naturally coming. The sails and idle affairs are thrown three

---

日。玉液長生念一杯。此路有心星月在。杏壇仙侶莫相猜。

再到東林寺

同前

十五年前還到此。池深苔蘚樹垂藤。重遊數處心傷日。不見舊時頭白僧。花有露含長夜月。殿無風動徹明燈。堪驚此去老又老。未有更來能不能。

瀑布

同前

瀉出岳中源化水。噴成瀑布世還希。雖如仙女偷來織。不見山公採得歸。萬古色嫌明月薄。千尋勇學白雲飛。若言真個堪裁剪。預被豪家買作衣。

望廬山

同前

東過匡廬忍醉眠。雙眸盡日掛危巔。壓低吳楚肴涵水。約破雲霞獨倚天。一面峭來無鳥徑。數峰狂欲趁漁舡。江人莫笑偏凝望。卜隱長思瀑布前。

題東林寺

布衣周碏

大中天子海恩深。再使迷徒識佛心。半死白蓮初降云。欲成荒地又鋪金。僧開石室經猶在。虎印溪泉跡未沈。誰謂五湖書劍客。此生重得見東林。

再崇玄法象西天。宏闬新高碧嶂前。風送片云招白馬。鶴迎貧女施金錢。沙門覓佛曾諳路。苦海悲人易得舡。三教共興談帝道。大中年是太平年。

題東林寺四首

禪月大師貫休

閑行閑坐思攀緣。多是東林古寺前。小瀑便高三百尺。短松多是一千年。盧楞伽畫苔漫畫。殷仲堪碑雨滴穿。今欲更崇蓮社

【現代漢語翻譯】 現代漢語譯本：

日。玉液長生念一杯。此路有心，星月常在。杏壇仙侶，莫要相互猜疑。

再到東林寺

同前

十五年前我曾到過這裡。池水深邃，長滿苔蘚，樹木垂下藤蔓。再次遊覽這幾處地方，心中感到悲傷。見不到當年那位頭髮花白的僧人。花朵帶著露珠，映襯著漫漫長夜的月光。殿堂沒有風吹動，徹夜明亮的燈火。令人驚歎，此番離去，只會更加衰老。不知是否還有機會再來。

瀑布

同前

從山嶽中傾瀉而出的源頭之水，噴涌形成瀑布，世間罕見。雖然像是仙女偷偷織出的綢緞，卻不見山公採擷而歸。萬古以來，（瀑布的）顏色嫌棄明月的光芒不夠潔白，千丈的雄姿，學習白雲的飛翔。如果說真的可以裁剪，恐怕早就被豪門富戶買去做衣裳了。

望廬山

同前

向東經過匡廬山（廬山的別稱），不忍心沉醉而眠，雙眼整日凝望著高聳的山峰。壓低了吳楚地區，包容著水流，好像要衝破雲霞，獨自支撐著天。一面陡峭得沒有鳥能飛過的路徑，幾座山峰狂放得好像要追趕漁船。江邊的人不要嘲笑我如此專注地凝望，我早就有隱居在瀑布前的想法。

題東林寺

布衣周碏（人名）

大中（唐宣宗年號）天子恩德深厚如海，再次使迷途的人認識到佛心。半死不活的白蓮，剛剛降下祥雲，想要變成荒蕪的土地，又鋪滿了黃金。僧人開啟的石室，經書還在；老虎留下足跡的溪泉，痕跡沒有消退。誰說我這個浪跡五湖的書劍客，此生還能再次見到東林寺（寺廟名）。

再次崇尚玄妙的佛法，（寺廟）宏偉高大，聳立在碧綠的山峰前。風吹送著一片雲彩，招引來馱經的白馬；仙鶴迎接施捨金錢的貧女。沙門（出家人的通稱）尋找佛陀，早已熟悉道路；苦海中的人，容易得到救度的船隻。儒釋道三教共同興盛，談論著帝王的治國之道，大中（唐宣宗年號）年間是太平盛世。

題東林寺四首

禪月大師貫休（人名）

閒來無事，閑坐著思索攀緣（佛教用語，指追求外物），大多是在東林古寺（寺廟名）前。小瀑布也有三百尺高，矮松樹大多有一千年樹齡。盧楞伽（唐代畫家）畫的苔蘚，筆法精妙；殷仲堪（東晉官員）的石碑，被雨水滴穿。如今想要重新修繕蓮社（佛教組織） English version:

Day. A cup of jade liquid for longevity. With a mindful heart on this path, the stars and moon are always present. Fellow practitioners in the apricot grove, let us not be suspicious of each other.

Again to Donglin Temple

Same as before

Fifteen years ago, I visited this place. The pond is deep, covered with moss, and vines hang from the trees. Re-visiting these places, my heart is filled with sorrow. I cannot see the white-haired monk from those days. Flowers bear dew, reflecting the moon of the long night. The hall is without wind, the lamps shine brightly throughout the night. It is astonishing that with this departure, I will only grow older. I wonder if there will be another chance to return.

Waterfall

Same as before

The source water gushing out from the mountains, spraying and forming a waterfall, is rare in the world. Although it seems like silk secretly woven by fairies, I do not see Shan Gong (an allusion, referring to someone who appreciates nature) collecting it to take home. For ages, its color disdains the moon's light as not pure enough; its thousand-foot courage learns from the flying of white clouds. If it could truly be tailored, it would have been bought by wealthy families to make clothes.

Looking at Mount Lu

Same as before

Passing east through Mount Kuanglu (another name for Mount Lu), I cannot bear to fall asleep, my eyes gazing at the towering peaks all day long. It presses down on the Wu and Chu regions, encompassing the waters, as if to break through the clouds and stand alone supporting the sky. One side is so steep that no birds can pass, several peaks wildly seem to chase after fishing boats. People by the river, do not laugh at my focused gaze, I have long had the thought of living in seclusion before the waterfall.

Inscription at Donglin Temple

Commoner Zhou Que (person's name)

The Emperor of the Dazhong (reign title of Emperor Xuanzong of Tang Dynasty) period has kindness as deep as the sea, once again enabling those who are lost to recognize the Buddha's heart. The half-dead white lotus, just descending auspicious clouds, wanting to become barren land, is again covered with gold. The stone chamber opened by the monks, the scriptures are still there; the stream where the tiger left its prints, the traces have not faded. Who would have said that I, a scholar-swordsman wandering the Five Lakes, could see Donglin Temple (temple name) again in this life.

Again, to revere the profound Dharma, (the temple) is grand and tall, standing before the green peaks. The wind sends a cloud, beckoning the white horse carrying scriptures; cranes welcome the poor woman donating money. The Shramana (general term for monks) seeking the Buddha, already knows the path well; those suffering in the sea of misery, easily find the boat of salvation. The three teachings (Confucianism, Buddhism, and Taoism) flourish together, discussing the way of the emperor, the Dazhong (reign title of Emperor Xuanzong of Tang Dynasty) years are years of peace.

Four Inscriptions at Donglin Temple

Chan Master Guanxiu (person's name)

Idly walking, idly sitting, thinking of clinging (Buddhist term, referring to pursuing external things), mostly in front of the ancient Donglin Temple (temple name). The small waterfall is also three hundred feet high, the short pine trees are mostly a thousand years old. Lu Lengjia's (Tang Dynasty painter) painting of moss is exquisite; Yin Zhongkan's (Eastern Jin official) stele is pierced by raindrops. Now wanting to renovate the Lotus Society (Buddhist organization)

【English Translation】 Day. A cup of jade liquid for longevity. With a mindful heart on this path, the stars and moon are always present. Fellow practitioners in the apricot grove, let us not be suspicious of each other. Again to Donglin Temple Same as before Fifteen years ago, I visited this place. The pond is deep, covered with moss, and vines hang from the trees. Re-visiting these places, my heart is filled with sorrow. I cannot see the white-haired monk from those days. Flowers bear dew, reflecting the moon of the long night. The hall is without wind, the lamps shine brightly throughout the night. It is astonishing that with this departure, I will only grow older. I wonder if there will be another chance to return. Waterfall Same as before The source water gushing out from the mountains, spraying and forming a waterfall, is rare in the world. Although it seems like silk secretly woven by fairies, I do not see Shan Gong (an allusion, referring to someone who appreciates nature) collecting it to take home. For ages, its color disdains the moon's light as not pure enough; its thousand-foot courage learns from the flying of white clouds. If it could truly be tailored, it would have been bought by wealthy families to make clothes. Looking at Mount Lu Same as before Passing east through Mount Kuanglu (another name for Mount Lu), I cannot bear to fall asleep, my eyes gazing at the towering peaks all day long. It presses down on the Wu and Chu regions, encompassing the waters, as if to break through the clouds and stand alone supporting the sky. One side is so steep that no birds can pass, several peaks wildly seem to chase after fishing boats. People by the river, do not laugh at my focused gaze, I have long had the thought of living in seclusion before the waterfall. Inscription at Donglin Temple Commoner Zhou Que (person's name) The Emperor of the Dazhong (reign title of Emperor Xuanzong of Tang Dynasty) period has kindness as deep as the sea, once again enabling those who are lost to recognize the Buddha's heart. The half-dead white lotus, just descending auspicious clouds, wanting to become barren land, is again covered with gold. The stone chamber opened by the monks, the scriptures are still there; the stream where the tiger left its prints, the traces have not faded. Who would have said that I, a scholar-swordsman wandering the Five Lakes, could see Donglin Temple (temple name) again in this life. Again, to revere the profound Dharma, (the temple) is grand and tall, standing before the green peaks. The wind sends a cloud, beckoning the white horse carrying scriptures; cranes welcome the poor woman donating money. The Shramana (general term for monks) seeking the Buddha, already knows the path well; those suffering in the sea of misery, easily find the boat of salvation. The three teachings (Confucianism, Buddhism, and Taoism) flourish together, discussing the way of the emperor, the Dazhong (reign title of Emperor Xuanzong of Tang Dynasty) years are years of peace. Four Inscriptions at Donglin Temple Chan Master Guanxiu (person's name) Idly walking, idly sitting, thinking of clinging (Buddhist term, referring to pursuing external things), mostly in front of the ancient Donglin Temple (temple name). The small waterfall is also three hundred feet high, the short pine trees are mostly a thousand years old. Lu Lengjia's (Tang Dynasty painter) painting of moss is exquisite; Yin Zhongkan's (Eastern Jin official) stele is pierced by raindrops. Now wanting to renovate the Lotus Society (Buddhist organization)

---

去。不知誰是古諸賢。

白旃檀花露滴滴。碧苾芻草香濛濛。田地更無塵一點。是何人合住其中。

玉像珠龕香陣橫。錦霞多傍石壇生。辟蛇行者今何在。峰項唯聞鳩鳥聲。

亙玄舊輦殘云濕。耶舍孤墳落照遲。有個老僧倚松樹。恐人偷取白猿兒。

懷西林諸道者

同前

島外更誰親。諸峰即四鄰。白頭寒枕石。青袖瀾無塵。橡栗堆行逕。猿猴繞定身。儻然重結社。愿作掃壇人。

題東林寺

荊門僧齊己

峰前林下東西寺。地角天涯來往僧。泉石靜流閑世界。云松寒濕晝香燈。爭如大士重修社。合有諸賢更服膺。曾寄鄰房掛瓶錫。喧聞巖溜解春冰。

遠公影堂

同前

白藕池邊舊影堂。劉雷風骨盡龍章。共輕天子諸侯貴。同愛吾師一法長。陶令醉多招不得。謝公心亂入無方。何人到此思高躅。風默苔㾗滿粉墻。

簡寂觀

同前

萬壑雲霞影。千年松檜聲。如何教下士。容易信長生。月共虛無白。香和沅[漠-旲+(糸*韭)]清。閑尋古廊畫。記得列仙名。

落星寺

同前

此星何事下穹蒼。獨為僧居化渺茫。樓閣雨回青嶂冷。干窗風渡白蘋香。經秋遠雁橫高漠。䫿月寒濤響夜堂。盡日憑欄聊寫望

【現代漢語翻譯】 現代漢語譯本 （前略）不知誰是古時的賢人。

白旃檀花（Santalum album，一種檀香樹）上的露珠滴滴答答，碧綠的苾芻草（一種香草）散發著濛濛的香氣。這片田地沒有一絲塵埃，是何人適合居住其中呢？

用玉石雕刻的佛像，鑲嵌著珍珠的佛龕，香氣瀰漫。錦霞經常出現在石壇旁邊。曾經驅趕蛇的修行者如今在哪裡呢？山峰頂上只能聽到鳩鳥的叫聲。

高大的玄舊輦車（古代帝王的車駕）被殘餘的雲霧打濕，耶舍（Yashe，人名）的孤墳在夕陽下顯得遲暮。有個老僧倚靠著松樹，恐怕有人偷走他的白猿。

懷西林諸位道友

（同前）

島外還有誰是親人呢？各座山峰就是我的鄰居。白髮蒼蒼，寒冷時枕著石頭睡覺，青色的衣袖清澈無塵。橡栗堆滿了小路，猿猴圍繞著我的身體。如果能夠重新結社修行，我願意做個掃壇人。

題東林寺

荊門僧人齊己

山峰前，樹林下，有東西兩座寺廟。天涯海角，來來往往的僧人。泉水和石頭靜靜地流淌，這裡是清凈的世界。雲霧和松樹在寒冷潮濕的白天散發著香氣。不如慧遠大師（Huiyuan）重新修建蓮社，應該有各位賢人再次信服。我曾經寄住在鄰居的房間，把瓶錫掛在那裡，喧鬧的聲音好像巖石縫隙里的水流融化了春天的冰。

遠公影堂

（同前）

白藕池邊是慧遠大師（Huiyuan）以前的影堂，劉遺民（Liu Yimin）和雷次宗（Lei Cizong）的風骨都像龍章一樣高尚。他們都輕視天子和諸侯的尊貴，共同敬愛我的老師所傳授的佛法。陶淵明（Tao Yuanming）喝醉了酒，無法被邀請來此，謝靈運（Xie Lingyun）心緒煩亂，進入了無方的境界。有誰來到這裡會思念慧遠大師（Huiyuan）高尚的品德呢？寂靜的風中，苔蘚的痕跡佈滿了粉白的墻壁。

簡寂觀

（同前）

萬道山谷都映照著雲霞，千年的松樹和檜樹發出聲響。如何讓那些學道的人，輕易地相信長生不老呢？月亮和虛無一樣潔白，香氣與沅水（沅江）的清澈融合在一起。悠閒地尋找古老走廊上的壁畫，記得上面排列的各位神仙的名字。

落星寺

（同前）

這顆星星因為什麼原因落到天空之下呢？只是爲了僧人居住而化為渺茫。樓閣在雨後顯得青翠的山峰更加寒冷，乾燥的窗戶有風吹來白色的浮萍的香味。經過秋天，遙遠的大雁橫穿高高的沙漠，伴隨著月亮，寒冷的波濤在夜晚的殿堂里發出聲響。整天依靠著欄桿，姑且寫下我的眺望之情。

【English Translation】 English version (Previous omitted) I don't know who the ancient sages are.

The dew drips from the white sandalwood flowers (Santalum album), and the green Bichen grass (a fragrant herb) exudes a misty fragrance. There is not a speck of dust in this field. Who is fit to live here?

Jade statues and pearl-inlaid shrines are filled with fragrance. Brocade clouds often appear beside the stone altar. Where is the practitioner who once drove away snakes? Only the sound of turtledoves can be heard on the top of the peak.

The towering old imperial carriage (ancient emperor's carriage) is wet with residual clouds, and the solitary tomb of Yashe (person's name) appears late in the setting sun. An old monk leans against a pine tree, fearing that someone will steal his white ape.

Thinking of the Daoists of West Forest

(Same as above)

Who else outside the island is a relative? The peaks are my neighbors. With white hair, I sleep on a stone pillow in the cold, and my blue sleeves are clear and dust-free. Acorns are piled up on the path, and monkeys surround my body. If we can re-establish a community for practice, I am willing to be a sweeper of the altar.

Written at Donglin Temple

Monk Qiji of Jingmen

In front of the peaks and under the forest, there are two temples, east and west. Monks come and go from the ends of the earth. Springs and stones flow quietly, this is a peaceful world. Clouds and pines emit fragrance in the cold and humid daytime. It is better to rebuild the Lotus Society like Master Huiyuan (Huiyuan), and there should be sages who will believe in it again. I once stayed in the neighbor's room, hanging the bottle and tin there, and the noisy sound seemed like the water in the cracks of the rocks melting the spring ice.

Yuan Gong's Memorial Hall

(Same as above)

Beside the white lotus pond is the former memorial hall of Master Huiyuan (Huiyuan). The character of Liu Yimin (Liu Yimin) and Lei Cizong (Lei Cizong) are as noble as dragon emblems. They both despised the nobility of the emperor and princes, and jointly loved the Dharma taught by my teacher. Tao Yuanming (Tao Yuanming) was too drunk to be invited here, and Xie Lingyun (Xie Lingyun) was disturbed and entered a state of nowhere. Who comes here will miss the noble character of Master Huiyuan (Huiyuan)? In the silent wind, traces of moss cover the white walls.

Jianji Temple

(Same as above)

Ten thousand valleys reflect the clouds and mist, and the thousand-year-old pines and junipers make sounds. How can those who study the Dao easily believe in immortality? The moon is as white as nothingness, and the fragrance blends with the clarity of the Yuan River (Yuanjiang). Leisurely searching for the murals in the ancient corridor, I remember the names of the immortals listed on them.

Luoxing Temple

(Same as above)

Why did this star fall from the sky? It just turned into a vast expanse for monks to live in. After the rain, the pavilions and towers make the green peaks even colder, and the dry windows have the fragrance of white duckweed carried by the wind. After autumn, distant geese cross the high desert, and accompanied by the moon, cold waves sound in the night hall. Leaning on the railing all day long, I will write down my feelings of looking into the distance.

---

。頓疑身忽在瀟湘。

西林水閣

同前

松楸連塔古。窗檻任閑開。水繞清陰里。人從熱處來。噪風蟬帶鶴。欹樹石兼苔。向曉東林下。遲遲舍此回。

題東林寺聯句

古殿巍峨鎮碧峰。晉朝靈應顯神蹤。林間野鳥驚寅梵。嶺上孤猿聽晚鐘(節度使時進檢校太尉平章事徐知證)雁冷云生曉檻。虎溪秋月照寒松(賜紫僧䖍修)香飛寶殿籠金像。檜倚松窗覆玉容(道士李玄)蝶戀半巖花灼灼。鹿眠深谷草茸茸(觀察推官賜紫金魚袋李)游僧駐錫心皆佛。老樹擎煙勢似龍(觀察推官賜緋魚袋王三)竹蔭禪扉青靄合。嵐蒸幽逕緣苔封(司理參軍掌表奏孟拱辰)流泉繞砌清聲遠。列巘趍門更憧憧。高吟況愛無塵境。吟訪空關不厭重(管旬官賜紫金魚袋鐘敬倫)。

天祚二年三月十六日。偶與幕客門館僧道閒遊聯題。

題東林二首

文通大師匡白

東林佳景一何長。蘭蕙生多地亦香。堪嘆世人來不得。便隨云樹老何妨。倚天蒼翠晴當戶。落口潺湲夜繞廊。到此只除重結社。自餘閒事莫思量。

東林繼四絕。物象更清幽。社客去不返。鐘峰云也秋。松枯群狖散。溪大蠹槎流。待卜歸休計。重來臥石樓。

人似鶴紅鹿。路上事如麻。石肥滯雨添。蒼□水賦長松落

【現代漢語翻譯】 現代漢語譯本：頓然疑惑自己身處瀟湘之地。

西林水閣

同前

古老的松樹和楸樹連線著寶塔。窗戶隨意地敞開著。水流環繞在清涼的樹蔭里，人們從炎熱的地方來到這裡。鳴叫的風中蟬聲帶著鶴鳴。傾斜的樹木和石頭上都長滿了苔蘚。向曉時分，在東林寺下，遲遲不捨得離開。

題東林寺聯句

古老的殿宇巍峨地鎮守著碧綠的山峰。晉朝的靈驗顯現出神奇的軌跡。林間的野鳥被早課的梵音驚醒。山嶺上的孤猿聆聽著傍晚的鐘聲（節度使時進檢校太尉平章事徐知證）。寒雁在雲霧中飛過，清晨的欄桿更顯寒冷。虎溪的秋月照耀著寒冷的松樹（賜紫僧䖍修）。香氣從寶殿中飄出，籠罩著金色的佛像。檜樹倚靠著松樹，遮蓋著窗戶，映襯著美麗的容顏（道士李玄）。蝴蝶依戀著半山巖石上盛開的鮮花。鹿在幽深的峽谷中安眠，草地茂盛而柔軟（觀察推官賜紫金魚袋李）。遊歷的僧人駐足，心中的佛性顯現。古老的樹木擎著煙霧，姿態宛如巨龍（觀察推官賜緋魚袋王三）。竹林的陰影與禪房相接，青色的霧靄融合在一起。山間的霧氣蒸騰，幽靜的小路被苔蘚覆蓋（司理參軍掌表奏孟拱辰）。流動的泉水環繞著臺階，清澈的聲音傳得很遠。排列的山峰朝著寺門，更加顯得擁擠。高聲吟唱，何況喜愛這沒有塵埃的境界。吟詠探訪這空曠的寺廟，總也不覺得厭倦（管旬官賜紫金魚袋鐘敬倫）。

天祚二年三月十六日，偶爾與幕僚、門客、僧人、道士一同閒遊，聯句題詩。

題東林二首

文通大師匡白

東林寺的美景多麼綿長啊。蘭花和蕙草生長繁茂，土地也散發著香氣。可嘆世人無法前來。不如隨著雲和樹一起老去又有什麼妨礙呢？蒼翠的樹木倚靠著天空，晴朗時正對著門戶。潺潺的流水落下，夜晚環繞著走廊。來到這裡，除了重新結社之外，其餘的閑事都不要思量。

東林寺繼承了四位高僧的絕學。這裡的景物更加清幽。結社的同伴一去不返。鐘峰的雲彩也顯得秋意濃濃。松樹枯萎，猴群也散去了。溪水浩大，腐朽的木頭漂流著。等待占卜歸隱的計劃。重新回到這裡，躺臥在石樓上。

人好像鶴和紅鹿一樣自由自在。路上的事情卻像亂麻一樣繁多。石頭因肥沃而滯留雨水，苔蘚也因此增多。蒼□水賦長松落

【English Translation】 English version: Suddenly, I doubted if I was in Xiao Xiang.

Water Pavilion of West Forest

Same as before

Ancient pines and catalpas connect to the pagoda. The window sill is left open at leisure. Water flows around in the cool shade. People come here from the heat. The cicadas chirping in the wind carry the sound of cranes. Leaning trees and stones are covered with moss. At dawn, below Donglin Temple (東林寺), I am reluctant to leave.

Inscribed Joint Poem at Donglin Temple

The ancient hall stands majestically, guarding the green peaks. The miraculous responses of the Jin Dynasty reveal divine traces. Wild birds in the forest are startled by the morning chants. A lone ape on the ridge listens to the evening bell (Xu Zhizheng (徐知證), Military Governor, then Grand Commandant and Vice Premier). Cold geese fly through the clouds, making the morning railing feel colder. The autumn moon of Tiger Creek (虎溪) illuminates the cold pines (Monk Qianxiu (䖍修), granted purple robe). Fragrance drifts from the treasure hall, enveloping the golden statues of Buddha. The juniper leans against the pine window, covering the jade countenance (Taoist Li Xuan (李玄)). Butterflies linger on the blooming flowers on the half-cliff. Deer sleep in the deep valley, where the grass is lush and soft (Li (李), Observing Commissioner, granted purple-gold fish bag). Traveling monks halt, their hearts filled with Buddha-nature. Old trees hold up the smoke, their posture like dragons (Wang San (王三), Observing Commissioner, granted scarlet fish bag). The shade of bamboo and the meditation chamber merge with the blue mist. Mountain vapors rise, and the secluded path is covered with moss (Meng Gongchen (孟拱辰), Secretary of Justice). Flowing springs surround the steps, their clear sound travels far. The arrayed peaks face the temple gate, appearing even more crowded. I love this dust-free realm, and I never tire of visiting this empty temple (Zhong Jinglun (鐘敬倫), Officer in charge, granted purple-gold fish bag).

On the sixteenth day of the third month of the Tianzuo (天祚) second year, I casually strolled and composed poems with my staff, guests, monks, and Taoists.

Two Poems Inscribed at Donglin Temple

By Master Wentong Kuangbai (文通大師匡白)

How long is the beautiful scenery of Donglin Temple! Orchids and fragrant herbs grow abundantly, and the land also emits fragrance. It is a pity that worldly people cannot come here. Why not grow old with the clouds and trees? The verdant trees lean against the sky, facing the door on a clear day. The gurgling water falls and surrounds the corridor at night. Having arrived here, except for re-establishing the society, do not think about other idle matters.

Donglin Temple inherited the unique skills of four eminent monks. The scenery here is even more serene. The members of the society have gone and not returned. The clouds of Zhong Peak (鐘峰) also appear autumnal. The pines have withered, and the monkeys have scattered. The stream is vast, and decayed wood floats. Waiting to divine the plan for retirement. Returning here again, lying on the stone building.

People are like cranes and red deer, free and at ease. The affairs on the road are as numerous as tangled hemp. The stones are fertile and retain rainwater, and the moss grows more abundantly.蒼□水賦長松落

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翠。花莫道此間。無我分遺民。長在惠持家。

落星寺

同前

是岳皆遊遍。南來吳楚間。偶登湖裡寺。疑到海中山。獨樹茜蘿濕。遙汀白鳥閑。終頃謝浮世。高臥聽潺潺。

廬山記卷第四

一校了于字莫改 大正藏第 51 冊 No. 2095 廬山記

廬山記卷第五

古碑目第七

廬山自晉宋齊梁陳隋唐。至本朝。幾八百年。其間廢興盛衰皆有記述。歲月浸久往往亡失。若殷仲堪作遠公碑。天祐間猶見於貫休之詩。今無復遺漫矣。今錄太平東林已下五寺觀五代以前人所作碑誌爵里歲月之日。凡四十一。辭多不載。

太平觀

使者靈廟碑

荊州黃梅縣東山衡門之下草茅臣李泚撰。開元二十年歲次壬申正月乙巳朔二十五日己巳樹。

使者靈驗記

宣義郎行彭澤縣尉潘觀篹。開元二十年壬申三月八日辛亥立。治平三年重立。

張靈官記

御史大夫徐鉉撰　右內史舍人集賢殿學士徐鍇書並篆額。歲次癸酉上元日。

胡則傳

太常丞集賢校理通判江州軍州事章岷撰並書載。開寶八年胡則守江州事。

太一觀

真人廟記

升元六年歲在壬寅七月六日。應運匡國佐聖功臣寧國軍節度宣州營

【現代漢語翻譯】 現代漢語譯本 翠。花莫道此間。無我分遺民。長在惠持家。

落星寺

同前

是岳皆遊遍。南來吳楚間。偶登湖裡寺。疑到海中山。獨樹茜蘿濕。遙汀白鳥閑。終頃謝浮世。高臥聽潺潺。

廬山記卷第四

一校了于字莫改 大正藏第 51 冊 No. 2095 廬山記

廬山記卷第五

古碑目第七

廬山自晉宋齊梁陳隋唐。至本朝。幾八百年。其間廢興盛衰皆有記述。歲月浸久往往亡失。若殷仲堪作遠公碑。天祐間猶見於貫休之詩。今無復遺漫矣。今錄太平東林已下五寺觀五代以前人所作碑誌爵里歲月之日。凡四十一。辭多不載。

太平觀

使者靈廟碑

荊州黃梅縣東山衡門之下草茅臣李泚撰。開元二十年歲次壬申正月乙巳朔二十五日己巳樹。

使者靈驗記

宣義郎行彭澤縣尉潘觀篹。開元二十年壬申三月八日辛亥立。治平三年重立。

張靈官記

御史大夫徐鉉撰　右內史舍人集賢殿學士徐鍇書並篆額。歲次癸酉上元日。

胡則傳

太常丞集賢校理通判江州軍州事章岷撰並書載。開寶八年胡則守江州事。

太一觀

真人廟記

升元六年歲在壬寅七月六日。應運匡國佐聖功臣寧國軍節度宣州營

【English Translation】 English version Cui. Hua, don't say there is no share for me here, a remnant of the previous dynasty. I will always be in the care of the Hui family.

Luoxing Temple (Falling Star Temple)

Same as before

I have traveled all the famous mountains. Coming south between Wu and Chu. I accidentally ascended the temple in the lake. I suspected I had arrived at a mountain in the sea. A solitary tree is wet with creeping plants. Distant shores are peaceful with white birds. Finally, I bid farewell to the floating world. I lie high and listen to the murmuring stream.

Records of Mount Lu, Volume 4

Once proofread, do not change any characters Taisho Tripitaka Volume 51, No. 2095, Records of Mount Lu

Records of Mount Lu, Volume 5

List of Ancient Steles, Number 7

From the Jin, Song, Qi, Liang, Chen, Sui, and Tang dynasties to the present dynasty, Mount Lu has seen nearly eight hundred years. There are records of its rise and fall, prosperity and decline. As time passes, they are often lost. For example, the stele made by Yin Zhongkan for Yuan Gong (Huiyuan) was still seen in Guanxiu's poems during the Tianyou period. Now, nothing remains. Now, I record forty-one steles and inscriptions made by people before the Five Dynasties in the five temples and monasteries below Taiping Donglin (East Forest Temple), including their official titles, hometowns, and the dates of their creation. Much of the content is not recorded.

Taiping Monastery (Monastery of Great Peace)

Stele of the Spirit Temple of the Envoy

Written by Li Ci, a humble subject from the thatched hut below Hengmen Mountain in Huangmei County, Jingzhou. Erected on the 25th day of the first month of the Ren Shen year of the Kaiyuan era (732 AD), corresponding to the day Ji Si.

Records of the Miraculous Manifestations of the Envoy

Compiled by Pan Guan, Xuanyi Lang (Official Title) and County Magistrate of Pengze County. Erected on the 8th day of the third month of the Ren Shen year of the Kaiyuan era (732 AD), corresponding to the day Xin Hai. Re-erected in the third year of the Zhiping era.

Records of Zhang Lingguan (Zhang Daoling)

Written by Xu Xuan, Grand Censor. Inscribed and sealed by Xu Kai, Right Inner Secretary, Academician of the Jixian Hall. On the Shangyuan Day of the Gui You year.

Biography of Hu Ze

Written and inscribed by Zhang Min, Vice Minister of the Court of Imperial Sacrifices, Collator of the Jixian Hall, and Vice Prefect of Jiangzhou Military Prefecture. In the eighth year of the Kaibao era, Hu Ze served as the Prefect of Jiangzhou.

Taiyi Monastery (Monastery of Great Unity)

Records of the Temple of the Perfected Man

The sixth year of the Shengyuan era, the year being Ren Yin, the sixth day of the seventh month. Yingyun Kuangguo Zuo Sheng Gongchen (Meritorious Official Assisting the State), Ningguo Military Commissioner, Xuanzhou Camp

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田觀察。

處置等使特進檢校大尉兼中書令持節宣州諸軍事宣州刺史上柱國食邑一萬戶。

韓王知證記登仕郎守宣州司戶參軍掌表奏試秘書省校書郎賜緋魚袋孟拱辰書並額。

又一本。

保大十二年歲在乙亥十一月。南嶽朱陵道士倪少通撰　道士鐘德載書篆。

東林寺

慧遠法師碑銘

謝靈運撰張野序(無立名年月)

宋佛馱跋陀羅禪師碑

唐開元十七年歲在己巳七月己丑朔十五日癸卯建

兀兀禪師

中書舍人趙郡李訥文　金紫光祿大夫行同州刺史上柱國范陽縣開國男張廷圭書江州刺史河東柳貞望樹

唐永泰丙午歲顏真卿題碑側凡一百一十六字

東林寺碑並序

前陳州刺史江夏李邕撰並書。開元十九年七月十五日建　洪州刺史裴休題云。覽北海之詞翰想風采。

碑陰記

會昌三年。江州刺史張又新撰。大中十年四月三十日。裴光遠篆額。

東林寺遠法師影堂碑(並序)

隴西李演述　江州錄事參軍王遹篆額。鄂州頭陀寺僧惟嵩書。貞元中初建。大中八年七月十五日再立。

唐故東林寺律大德熙怡大師碑銘(並序)

攝都團練推官守虔州司馬許堯佐撰　承奉郎前守蔡州真陽縣令李行言書

【現代漢語翻譯】 現代漢語譯本 田觀察。 處置等使特進檢校大尉兼中書令，持節宣州諸軍事，宣州刺史，上柱國，食邑一萬戶。 韓王知證記，登仕郎，守宣州司戶參軍，掌表奏，試秘書省校書郎，賜緋魚袋，孟拱辰書並額。 又一本。 保大十二年，歲在乙亥十一月。南嶽朱陵道士倪少通撰，道士鐘德載書篆。 東林寺 慧遠（Huiyuan）法師碑銘 謝靈運（Xie Lingyun）撰，張野（Zhang Ye）序（無立名年月） 宋佛馱跋陀羅（Buddhabhadra）禪師碑 唐開元十七年，歲在己巳七月己丑朔十五日癸卯建 兀兀（Wuwu）禪師 中書舍人趙郡李訥（Li Ne）文，金紫光祿大夫行同州刺史上柱國范陽縣開國男張廷圭（Zhang Tinggui）書，江州刺史河東柳貞望（Liu Zhenwang）樹 唐永泰丙午歲顏真卿（Yan Zhenqing）題碑側凡一百一十六字 東林寺碑並序 前陳州刺史江夏李邕（Li Yong）撰並書。開元十九年七月十五日建，洪州刺史裴休（Pei Xiu）題云：『覽北海之詞翰，想風采。』 碑陰記 會昌三年，江州刺史張又新（Zhang Youxin）撰。大中十年四月三十日，裴光遠（Pei Guangyuan）篆額。 東林寺遠（Yuan）法師影堂碑（並序） 隴西李演（Li Yan）述，江州錄事參軍王遹（Wang Yu）篆額。鄂州頭陀寺僧惟嵩（Wei Song）書。貞元中初建，大中八年七月十五日再立。 唐故東林寺律大德熙怡（Xiyi）大師碑銘（並序） 攝都團練推官守虔州司馬許堯佐（Xu Yaozuo）撰，承奉郎前守蔡州真陽縣令李行言（Li Xingyan）書

【English Translation】 English version Tian Guan Cha. In charge of affairs, holding the titles of Special Advance, Acting Grand Commandant, and concurrently Chancellor of the Secretariat, holding the staff of authority for the military affairs of Xuan Prefecture, Prefect of Xuan Prefecture, Pillar of the State, with a fief of 10,000 households. Recorded by Han Wang Zhi Zheng, Deng Shi Lang, serving as Registrar of the Census in Xuan Prefecture, in charge of memorials, probationary Proofreader of the Secretariat, awarded a scarlet fish bag, written and titled by Meng Gongchen. Another copy. The twelfth year of Baoda, the year being Yihai, the eleventh month. Compiled by Ni Shaotong, a Taoist priest of Zhu Ling in the Southern Mountain; written in seal script by the Taoist priest Zhong Dezai. Donglin Temple Inscription for Dharma Master Huiyuan's Stele Written by Xie Lingyun, preface by Zhang Ye (without established year or month) Stele of Chan Master Buddhabhadra of the Song Dynasty Erected on the 15th day of the 7th month of the year Jisi in the Kaiyuan era of the Tang Dynasty (corresponding to Gui Mao day) Chan Master Wuwu Written by Li Ne of Zhao Commandery, Secretary of the Secretariat; inscribed by Zhang Tinggui of Fanyang County, Founding Baron, Grand Master of Gold and Purple的光祿, concurrently Prefect of Tong Prefecture, Pillar of the State; erected by Liu Zhenwang of Hedong, Prefect of Jiang Prefecture. In the year Bingwu of the Yongtai era of the Tang Dynasty, Yan Zhenqing inscribed on the side of the stele, totaling 116 characters. Stele and Preface of Donglin Temple Written and inscribed by Li Yong of Jiangxia, former Prefect of Chen Prefecture. Erected on the 15th day of the 7th month of the 19th year of the Kaiyuan era. Pei Xiu, Prefect of Hong Prefecture, inscribed: 'Having viewed the literary works of Beihai, I admire his demeanor.' Record on the Back of the Stele Compiled by Zhang Youxin, Prefect of Jiang Prefecture, in the third year of the Huichang era. Inscribed in seal script by Pei Guangyuan on the 30th day of the 4th month of the tenth year of the Dazhong era. Stele of Dharma Master Yuan's Portrait Hall at Donglin Temple (with Preface) Narrated by Li Yan of Longxi, inscribed in seal script by Wang Yu, Registrar of Jiang Prefecture. Written by Wei Song, a monk of the Toutuo Temple in E Prefecture. Initially erected during the Zhenyuan era, re-erected on the 15th day of the 7th month of the eighth year of the Dazhong era. Stele and Inscription for the Deceased Great Master Xiyi, Vinaya Master of Donglin Temple (with Preface) Compiled by Xu Yaozuo, Commandant of the Capital Garrison and Military Training, serving as Sima of Qian Prefecture; written by Li Xingyan, Chengfeng Lang, former Magistrate of Zhenyang County in Cai Prefecture.

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並篆額。貞元十二年丙子歲建。大中八年七月二十三日再立。

東林寺經藏碑銘(並序)

朝請郎試太常寺協律郎李肇撰。元和七年歲次壬辰九月丙辰朔十五日庚午建。大中十三年七月八日。鄉貢進士馮撰再書並篆額。

唐故東林寺律大德粲公碑銘(並序)

吉州司戶參軍員外接同正員許堯佐撰。吳郡陸蔚之書並篆額。元和癸巳歲端午日建。大中八年七月二十二日再立。

廬山東林寺故臨壇大德塔銘(並序)

元和十年冬十月劉軻撰。門弟子云皋書。大中八年七月十五重立。

唐廬山興果寺律大德湊公塔碣銘(並序)

忠州刺史白居易篹　僧云皋書。長慶二年閏十月一日建。大中八年七月十五日重立。

唐故東林寺律大師石墳哀志銘(並序)

上谷侯高篹　僧云皋書。長慶甲辰歲五月十三日樹。

唐棲霞寺故大德玭律師碑(並序)

福建觀察支使朝議郎監察御史里行上柱國劉軻篹　沙門云皋書　攝洪州都督府士曹參軍　宣議郎前行舒州懷寧縣尉齊余篆額。大和四年七月十一日建。大中八年七月二十三日再立　碑陰有曹汾詩。會昌三年七月十三日題。

東林寺白氏文集記

大和九年夏。太子賓客晉陽縣開國男大原白居易樂天記

【現代漢語翻譯】 現代漢語譯本：並篆刻碑額。貞元十二年丙子年建造。大中八年七月二十三日再次立碑。

東林寺經藏碑銘（並序）

朝請郎試太常寺協律郎李肇撰寫。元和七年歲次壬辰九月丙辰初一，十五日庚午建造。大中十三年七月八日。鄉貢進士馮撰再次書寫並篆刻碑額。

唐故東林寺律大德粲公碑銘（並序）

吉州司戶參軍員外接同正員許堯佐撰寫。吳郡陸蔚之書寫並篆刻碑額。元和癸巳年端午日建造。大中八年七月二十二日再次立碑。

廬山東林寺故臨壇大德塔銘（並序）

元和十年冬十月劉軻撰寫。門下弟子云皋書寫。大中八年七月十五日重新立碑。

唐廬山興果寺律大德湊公塔碣銘（並序）

忠州刺史白居易撰寫，僧人云皋書寫。長慶二年閏十月一日建造。大中八年七月十五日重新立碑。

唐故東林寺律大師石墳哀志銘（並序）

上谷侯高撰寫，僧人云皋書寫。長慶甲辰年五月十三日樹立。

唐棲霞寺故大德玭律師碑（並序）

福建觀察支使朝議郎監察御史里行上柱國劉軻撰寫，沙門云皋書寫，攝洪州都督府士曹參軍、宣議郎前行舒州懷寧縣尉齊余篆刻碑額。大和四年七月十一日建造。大中八年七月二十三日再次立碑。碑陰有曹汾的詩。會昌三年七月十三日題寫。

東林寺白氏文集記

大和九年夏。太子賓客晉陽縣開國男大原白居易樂天記。

【English Translation】 English version: Inscribed with the title. Built in the year Bingzi, the twelfth year of the Zhenyuan (貞元) era. Re-erected on the 23rd day of the seventh month of the eighth year of the Dazhong (大中) era.

Inscription for the Sutra Collection of Donglin Temple (with Preface)

Composed by Li Zhao (李肇), Court Gentleman for Instruction, Acting Assistant Secretary of the Court of Imperial Sacrifices. Built on the 15th day, Gengwu, of the ninth month, Bingchen, of the seventh year of the Yuanhe (元和) era, year Renyin. Re-written and inscribed with the title by Feng Zhuan (馮撰), a tribute scholar, on the eighth day of the seventh month of the thirteenth year of the Dazhong (大中) era.

Epitaph for the Venerable Can (粲公), a Great Master of Discipline of the Deceased Donglin Temple (with Preface)

Composed by Xu Yaozuo (許堯佐), Military Advisor of Jizhou (吉州), Extra Official with Equal Rank. Written and inscribed with the title by Lu Weizhi (陸蔚之) of W郡. Built on the Dragon Boat Festival of the year Gui Si of the Yuanhe (元和) era. Re-erected on the 22nd day of the seventh month of the eighth year of the Dazhong (大中) era.

Pagoda Inscription for the Deceased Great Master Lin Tan (臨壇) of Lushan (廬山) Donglin Temple (東林寺) (with Preface)

Composed by Liu Ke (劉軻) in the tenth month of winter of the tenth year of the Yuanhe (元和) era. Written by his disciple Yun Gao (云皋). Re-erected on the 15th day of the seventh month of the eighth year of the Dazhong (大中) era.

Stele Inscription for the Pagoda of the Venerable Cou (湊公), a Great Master of Discipline of the Xingguo Temple (興果寺) of Lushan (廬山) in the Tang Dynasty (with Preface)

Composed by Bai Juyi (白居易), Prefect of Zhongzhou (忠州); written by the monk Yun Gao (云皋). Built on the first day of the intercalary tenth month of the second year of the Changqing (長慶) era. Re-erected on the 15th day of the seventh month of the eighth year of the Dazhong (大中) era.

Lament for the Stone Tomb of the Deceased Great Master of Discipline of Donglin Temple (東林寺) in the Tang Dynasty (with Preface)

Composed by Hou Gao (侯高) of Shanggu (上谷); written by the monk Yun Gao (云皋). Erected on the 13th day of the fifth month of the year Jiachen of the Changqing (長慶) era.

Stele for the Deceased Great Master, Vinaya Master Pin (玭), of Qixia Temple (棲霞寺) in the Tang Dynasty (with Preface)

Composed by Liu Ke (劉軻), Fujian (福建) Observation Commissioner, Advisory Gentleman, Supervising Censor, Acting as Pillar of the State; written by the Shramana Yun Gao (云皋); inscribed with the title by Qi Yu (齊余), Acting Military Advisor of the Hongzhou (洪州) Metropolitan督府, formerly County Commandant of Huaining (懷寧) County, Shuzhou (舒州). Built on the 11th day of the seventh month of the fourth year of the Dahe (大和) era. Re-erected on the 23rd day of the seventh month of the eighth year of the Dazhong (大中) era. There is a poem by Cao Fen (曹汾) on the back of the stele. Inscribed on the 13th day of the seventh month of the third year of the Huichang (會昌) era.

Record of the White Collection of Donglin Temple (東林寺)

Summer of the ninth year of the Dahe (大和) era. Written by Bai Juyi (白居易), also known as Letian (樂天), Grand Tutor to the Crown Prince, Founding Baron of Jinyang (晉陽) County, from Taiyuan (大原).

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朝散大夫守江州刺史上柱國趙蕃奉侍郎命建碣　僧云皋書。

唐廬山東林寺故寶稱大律師塔碑

朝議郎守秘書丞史館修撰。上柱國劉軻撰　守江州司戶參軍員外接同正員陳去疾書　前振武節度參謀試太常寺奉禮郎李𨑲彥篆額　開成四年四月二十七日建。大中八年七月二十三日再立。

廬山東林寺觀音方丈記

唐大中六年壬申春二月十五日。江夏僧元楚記　東夷溟島太玄谷沖寂野叟書。

唐撫州景雲寺故律大德上弘和尚石塔碑銘(並序)

江州司馬白居易篹　攝淮南觀察試大理評事兼監察御史李克恭書　淮南節度參謀監察御史里行段全緯篆額　大中八年七月十五日重立。

復東林寺碑銘

湖南都團練觀察處置等使中大夫使持節都督潭州諸軍事守潭州刺史金紫光祿大夫左散騎常侍上柱國河東郡開國公食邑二千戶柳公權書　唐大中十一年歲次丁丑四月戊辰朔二十六日癸巳建。

東林寺經藏碑陰記

朝議郎撿挍尚書上部郎中使持節撫州諸軍事守撫州刺史兼侍御史柱國賜緋魚袋蔡京撰　大中十四年五月二十九日建

故江西道觀察使武陽公韋公寫真贊

從外侄孫攝鎮南軍節度副使朝散大夫使持節江州諸軍事守江州刺史上柱國苗紳撰　咸通八年四月八

【現代漢語翻譯】 現代漢語譯本： 朝散大夫、守江州刺史、上柱國趙蕃奉侍郎之命建立石碣，僧人云皋書寫。 唐廬山東林寺故寶稱大律師塔碑 朝議郎、守秘書丞、史館修撰、上柱國劉軻撰文，守江州司戶參軍、員外接同正員陳去疾書寫，前振武節度參謀、試太常寺奉禮郎李𨑲彥篆額，開成四年四月二十七日建立，大中八年七月二十三日再次立碑。 廬山東林寺觀音方丈記 唐大中六年壬申春二月十五日，江夏僧人元楚記，東夷溟島太玄谷沖寂野叟書寫。 唐撫州景雲寺故律大德上弘和尚石塔碑銘(並序) 江州司馬白居易撰文，攝淮南觀察試大理評事兼監察御史李克恭書寫，淮南節度參謀監察御史里行段全緯篆額，大中八年七月十五日重立。 復東林寺碑銘 湖南都團練觀察處置等使、中大夫、使持節都督潭州諸軍事、守潭州刺史、金紫光祿大夫、左散騎常侍、上柱國、河東郡開國公、食邑二千戶柳公權書寫，唐大中十一年歲次丁丑四月戊辰朔二十六日癸巳建立。 東林寺經藏碑陰記 朝議郎、撿挍尚書上部郎中、使持節撫州諸軍事、守撫州刺史兼侍御史、柱國、賜緋魚袋蔡京撰文，大中十四年五月二十九日建立 故江西道觀察使武陽公韋公**贊 從外侄孫、攝鎮南軍節度副使、朝散大夫、使持節江州諸軍事、守江州刺史、上柱國苗紳撰文，咸通八年四月八日

【English Translation】 English version: Zhao Fan (朝散大夫守江州刺史上柱國), Grand Master of the Court, Prefect of Jiangzhou, and Pillar of the State, erected this stele by order of the Vice Minister, and the monk Yun Gao (僧云皋) inscribed it. Tower Stele of the late Great Master Bao Cheng (寶稱) of Donglin Temple (東林寺) on Mount Lu (廬山) during the Tang Dynasty Liu Ke (劉軻), Grand Master of the Court for Deliberation, Secretary of the Ministry, Compiler of the National History, and Pillar of the State, composed the text; Chen Quji (陳去疾), Military Advisor to the Prefect of Jiangzhou, concurrently serving as an Additional Official, inscribed the text; Li 𨑲yan (李𨑲彥), former Staff Counselor of the Zhenwu Military Commission and Acting Ritual Officer of the Court of Imperial Sacrifices, engraved the title. Erected on the 27th day of the fourth month of the Kaicheng (開成) fourth year (839 AD). Re-erected on the 23rd day of the seventh month of the Dazhong (大中) eighth year (854 AD). Record of the Guanyin (觀音) Abbot's Room at Donglin Temple (東林寺) on Mount Lu (廬山) Recorded by the Jiangxia (江夏) monk Yuan Chu (元楚) on the 15th day of the second month of the Ren Shen (壬申) year of the Dazhong (大中) era (852 AD). Written by the Reclusive Old Man of Taixuan Valley (太玄谷) on Ming Island (溟島) in Dongyi (東夷). Stone Tower Stele Inscription (with Preface) for the late Vinaya Master Shang Hong (上弘), a Great Virtue of Jingyun Temple (景雲寺) in Fuzhou (撫州) during the Tang Dynasty Composed by Bai Juyi (白居易), Sima (司馬) of Jiangzhou (江州); inscribed by Li Kegong (李克恭), Acting Judge of the Court of Judicial Review and Supervising Censor of the Huainan Circuit; title engraved by Duan Quanwei (段全緯), Staff Counselor of the Huainan Military Commission and Supervising Censor; re-erected on the 15th day of the seventh month of the Dazhong (大中) eighth year (854 AD). Stele Inscription for the Restoration of Donglin Temple (東林寺) Written by Liu Gongquan (柳公權), Commissioner for Pacification and Observation of Hunan, Grand Master of the Center, holding the Staff of Authority as Military Governor of Tanzhou (潭州), Prefect of Tanzhou, Grand Master of Gold and Purple, Senior Attendant at the Left of the Palace Gate, Pillar of the State, Duke of the State of Hedong, with a fief of 2,000 households. Erected on the 26th day of the fourth month of the Ding Chou (丁丑) year of the Dazhong (大中) eleventh year (857 AD). Record on the Back of the Stele of the Sutra Repository at Donglin Temple (東林寺) Composed by Cai Jing (蔡京), Grand Master of the Court for Deliberation, Supervisor of the Ministry of Works, holding the Staff of Authority as Military Governor of Fuzhou (撫州), Prefect of Fuzhou, concurrently serving as Supervising Censor, Pillar of the State, and recipient of the Scarlet Fish Bag. Erected on the 29th day of the fifth month of the Dazhong (大中) fourteenth year (860 AD). Eulogy for the late Duke Wei of Wuyang, Commissioner of Observation of Jiangxi Province Composed by Miao Shen (苗紳), Great-nephew, Acting Deputy Military Governor of the Zhennan Army, Grand Master of the Court for Deliberation, holding the Staff of Authority as Military Governor of Jiangzhou (江州), Prefect of Jiangzhou, and Pillar of the State. Dated the 8th day of the fourth month of the Xiantong (咸通) eighth year (867 AD).

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日書

大唐廬山重建東林寺故禪大德公碑銘(並序)

朝散大夫使持節江州諸軍事守江州刺史柱國賜紫金魚苗紳撰。朝議郎前行國子大學博士柱國裴光遠書並篆額　咸通九年歲次戊子十二月庚申朔十三日壬申建

廣平公舊因紀

宣歙節度掌書記將仕郎試大理評事賜緋魚袋薛正己撰　銀青光祿大夫前守慶州司馬兼殿中侍御史劉詢書並篆額　江西監軍使中散大夫行內省內侍員外接同正員上柱國賜紫金魚袋宋師錫建。光啟二年六月二十一日

廬山東林寺大師堂記

大和三年。奉化軍節度江州觀察處置等使特進撿挍太尉兼侍中使持節江州諸軍事守江州刺史上柱國德化王食邑三千戶楊澈節度推官通判軍府公事朝議郎撿挍尚書禮部員外即兼侍御史云騎尉賜紫金魚袋元皓節度巡官將仕郎試大理評事掌奏賜緋魚袋倪匡明書並篆額

德化王于東林寺重置白氏文集記(並序)

攝觀風幕巡吏試蘭臺郎余文貞書。大和六年歲次甲午八月己巳朔十二日庚辰。管內僧正講經論大德賜紫金沙門匡白記。

節度巡官刺州司公事賜紫金魚袋倪匡明篆額

彌勒菩薩上生殿記

將仕郎守江州司士參軍掌表奏試秘書省正字楊弼撰　保大三年二月二十日翊聖功臣江州都團練觀察處置等使金

【現代漢語翻譯】 現代漢語譯本

日書

大唐廬山重建東林寺故禪大德公碑銘(並序)

朝散大夫使持節江州諸軍事守江州刺史柱國賜紫金魚苗紳撰。朝議郎前行國子大學博士柱國裴光遠書並篆額　咸通九年歲次戊子十二月庚申朔十三日壬申建

廣平公舊因紀

宣歙節度掌書記將仕郎試大理評事賜緋魚袋薛正己撰　銀青光祿大夫前守慶州司馬兼殿中侍御史劉詢書並篆額　江西監軍使中散大夫行內省內侍員外接同正員上柱國賜紫金魚袋宋師錫建。光啟二年六月二十一日

廬山東林寺大師堂記

大和三年。奉化軍節度江州觀察處置等使特進撿挍太尉兼侍中使持節江州諸軍事守江州刺史上柱國德化王(Dehua Wang)食邑三千戶楊澈節度推官通判軍府公事朝議郎撿挍尚書禮部員外即兼侍御史云騎尉賜紫金魚袋元皓節度巡官將仕郎試大理評事掌奏賜緋魚袋倪匡明書並篆額

德化王(Dehua Wang)于東林寺重置白氏文集記(並序)

攝觀風幕巡吏試蘭臺郎余文貞書。大和六年歲次甲午八月己巳朔十二日庚辰。管內僧正講經論大德賜紫金沙門匡白記。

節度巡官刺州司公事賜紫金魚袋倪匡明篆額

彌勒菩薩(Maitreya Bodhisattva)上生殿記

將仕郎守江州司士參軍掌表奏試秘書省正字楊弼撰　保大三年二月二十日翊聖功臣江州都團練觀察處置等使金

【English Translation】 English version

Records of the Day

Epitaph and Preface for the Reconstruction of Donglin Temple on Mount Lu, Commemorating the Eminent Chan Master

Composed by Miao Shen, Grand Master of Court for Ceremonial Service, Envoy Holding Credentials, Military Affairs of Jiangzhou, Governor of Jiangzhou, Pillar of the State, Awarded Purple Gold Fish Bag. Calligraphy and Seal Script by Pei Guangyuan, Consultant of the Ministry of Works, Formerly Acting Doctor of the Imperial Academy, Pillar of the State. Erected on the 13th day, Ren Shen, of the 12th month, Geng Shen, of the year Wu Zi in the Xiantong era (咸通) (9th year).

Record of the Old Cause of Duke Guangping

Composed by Xue Zhengji, Secretary of the Xuan-She Military Commission, Gentleman for Appointment, Probationary Judge of the Court of Judicial Review, Awarded Scarlet Fish Bag. Calligraphy and Seal Script by Liu Xun, Silver Green Grand Master of Honor, Formerly Prefectural Governor of Qingzhou, Concurrent Supervising Secretary of the Palace, Censor. Erected by Song Shixi, Supervisor of the Jiangxi Army, Grand Master of the Interior, Acting Attendant of the Inner Province, Extra Official with Equal Status, Pillar of the State, Awarded Purple Gold Fish Bag. Guangqi era (光啟), second year, sixth month, twenty-first day.

Record of the Great Master's Hall at Donglin Temple on Mount Lu

Drawn up in the third year of the Dahe era (大和). Yang Che, Military Commissioner of Fenghua, Observer and Pacification Commissioner of Jiangzhou, etc., Grand Tutor, Acting as Grand Commandant, Concurrent Attendant in the Palace, Envoy Holding Credentials, Military Affairs of Jiangzhou, Governor of Jiangzhou, Pillar of the State, Prince of Dehua (德化王) with a fief of three thousand households. Yuan Hao, Commissioner of the Military Commission, Assessor of the Military Government, Consultant of the Ministry of Works, Acting as Vice Minister of the Ministry of Rites and Concurrent Supervising Censor, Cavalry Commandant, Awarded Purple Gold Fish Bag. Calligraphy and Seal Script by Ni Kuangming, Patrol Officer of the Military Commission, Gentleman for Appointment, Probationary Judge of the Court of Judicial Review, in charge of memorials, Awarded Scarlet Fish Bag.

Record of the Re-establishment of Bai's Literary Collection at Donglin Temple by the Prince of Dehua (德化王) (with Preface)

Calligraphy by Yu Wenzhen, Acting Inspector of Customs and Patrol Officer, Probationary Official of the Imperial Library. Dahe era (大和), sixth year, Jia Wu, eighth month, Ji Si, twelfth day, Geng Chen. Recorded by Kuang Bai, Sramana (沙門) [Buddhist monk] Awarded Purple Gold, Great Virtue, Preacher of Sutras and Treatises, Abbot of the Region.

Seal Script by Ni Kuangming, Patrol Officer of the Military Commission, Official of the Prefectural Government, Awarded Purple Gold Fish Bag.

Record of the Upper Birth Hall of Maitreya Bodhisattva (彌勒菩薩)

Composed by Yang Bi, Gentleman for Appointment, Scribe of Jiangzhou, in charge of memorials, Probationary Proofreader of the Secretariat. Baoda era (保大), third year, second month, twentieth day, Jin

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紫光祿大夫撿挍太保守刺史京兆縣開國子食邑五百戶杜昌業建　功德主講論大德慕莊書

上方禪師舍利塔記

朝散大夫行尚書水部員外郎武騎尉彭撰並題額　銀青光祿大夫撿挍國子祭酒兼監察御史上柱國伊從道書　保大十四年丙辰十月庚申建

西林寺

西林寺道場碑文

大隋國太常博士渤海歐陽詢撰　大業十三年歲在丁丑十月戊寅朔十五日壬辰樹永泰丙午歲。顏真卿題其碑額。凡一百二十字。碑陰有大中十年五人題名。

唐故廬山西林寺水閣院律大德齊朗和尚碑(並序)

前廣文館進士鄭素卿篹。安定沙門道真書　大和六年歲次壬子三月甲午朔六日己巳樹　太中八年冬十一月二十七日再立(刻在碑陰)撿挍司封郎中守江州刺史裴諷。大中十四年四月八日。挈累同遊超華從行(亦題碑陰)

簡寂觀

廬山簡寂觀之碑

司徒右長史太子仆建昌縣開國侯吳興沈旋作　梁天監十四年十一月立　唐保大十二年歲次甲寅正月十五日重建　安定胡惟楚書並題額

有唐廬山簡寂觀熊君尊師碣

門人三洞弟子朝散大夫使持節杭州諸軍事守杭州刺史柱國於德晦撰　范啇皓書。

廬山簡寂觀重造大殿

推忠翊聖功臣安西大將軍德勝軍節度使廬州觀察

【現代漢語翻譯】 現代漢語譯本

紫光祿大夫、撿挍太保守、刺史、京兆縣開國子、食邑五百戶杜昌業建立的功德，由大德慕莊書寫講論：

上方禪師舍利塔記

朝散大夫、行尚書水部員外郎、武騎尉彭撰寫並題額，銀青光祿大夫、撿挍國子祭酒兼監察御史、上柱國伊從道書寫。保大十四年丙辰十月庚申日建立。

西林寺

西林寺道場碑文

大隋國太常博士、渤海歐陽詢撰寫。大業十三年歲在丁丑十月戊寅朔十五日壬辰日樹立，永泰丙午年。顏真卿題寫碑額，共一百二十字。碑陰有大中十年五人題名。

唐故廬山西林寺水閣院律大德齊朗和尚碑(並序)

前廣文館進士鄭素卿撰寫，安定沙門道真書寫。大和六年歲次壬子三月甲午朔六日己巳日樹立。太中八年冬十一月二十七日再立(刻在碑陰)，撿挍司封郎中、守江州刺史裴諷。大中十四年四月八日，攜帶家眷一同遊覽，超華隨行(也題在碑陰)。

簡寂觀

廬山簡寂觀之碑

司徒右長史、太子仆、建昌縣開國侯、吳興沈旋作。梁天監十四年十一月立。唐保大十二年歲次甲寅正月十五日重建，安定胡惟楚書寫並題額。

有唐廬山簡寂觀熊君尊師碣

門人三洞弟子、朝散大夫、使持節杭州諸軍事、守杭州刺史、柱國於德晦撰寫，范啇皓書寫。

廬山簡寂觀重造大殿

推忠翊聖功臣、安西大將軍、德勝軍節度使、廬州觀察

【English Translation】 English version

Meritorious deeds established by Du Changye, Ziguanglu Daifu (Senior Official of the Purple Girdle), Jianjiao Taibaoshu (Acting Grand Protector), Governor, Founding Viscount of Jingzhao County, with an estate of 500 households, inscribed and lectured by the eminent monk Mu Zhuang:

Record of the Stupa of Zen Master Shangfang

Written and inscribed by Peng, Chaosan Daifu (Official of the Court of Audience), Xing Shangshu Shuibu Yuanwailang (Acting Assistant Minister of the Ministry of Water Resources), Wuqiwei (Military Attendant); written by Yi Congdao, Yinguanglu Daifu (Senior Official of the Silver Girdle), Jianjiao Guozijijiu Jian Jiancha Yushi (Acting Chancellor of the Imperial Academy and Supervising Censor), Shangzhuguo (Pillar of the State). Established on the Gengshen day of the tenth month of the Bingchen year of the Baoda reign (956 CE).

West Forest Temple (Xilin Temple)

Stele Inscription of the Xilin Temple Dojo

Written by Ouyang Xun of Bohai, Taichang Boshi (Erudite of the Court of Imperial Sacrifices) of the Great Sui Dynasty. Erected on the Renchen day, the fifteenth day of the first month (Enyin), of the tenth month of the Dingchou year of the Daye reign (617 CE). Inscribed by Yan Zhenqing on the stele's header, totaling one hundred and twenty characters. On the back of the stele are inscriptions by five people from the tenth year of the Dazhong reign (856 CE).

Stele (with Preface) of the Venerable Qilang, Vinaya Master of the Shuige Courtyard of the Former Xilin Temple on Mount Lu

Written by Zheng Suqing, former Jinshi (Presented Scholar) of the Guangwen Hall; written by the Shamen (Buddhist monk) Daozhen of Anding. Erected on the Jisi day, the sixth day of the first month (Jiawu), of the third month of the Renzi year of the Dahe reign (832 CE). Re-erected on the twenty-seventh day of the eleventh month of the eighth year of the Taizhong reign (854 CE) (engraved on the back of the stele), Pei Feng, Jianjiao Sifeng Langzhong (Acting Director of the Court of State Ceremonial), Governor of Jiangzhou. On the eighth day of the fourth month of the fourteenth year of the Dazhong reign (860 CE), he traveled with his family, accompanied by Chaohua (also inscribed on the back of the stele).

Jianji Abbey (Jianji Guan)

The Stele of Jianji Abbey on Mount Lu

Written by Shen Xuan of Wuxing, Situ You Changshi (Right Chief Secretary of the Ministry of Public Works), Crown Prince's Tutor, Founding Marquis of Jianchang County. Erected in the eleventh month of the fourteenth year of the Tianjian reign (515 CE) of the Liang Dynasty. Rebuilt on the fifteenth day of the first month of the Jiayin year of the twelfth year of the Baoda reign (954 CE) of the Tang Dynasty; written and inscribed by Hu Weichu of Anding.

Tombstone of Venerable Xiong Jun of Jianji Abbey on Mount Lu of the Tang Dynasty

Written by Yu Dehui, disciple of the Three Caverns, Chaosan Daifu (Official of the Court of Audience), Shichijie Hangzhou Zhujunshi (Military Commissioner of Hangzhou), Governor of Hangzhou, Pillar of the State; written by Fan Shanghao.

Reconstruction of the Main Hall of Jianji Abbey on Mount Lu

Tuizhong Yisheng Gongchen (Meritorious Official Who Promotes Loyalty and Assists the Sage), Anxi Da Jiangjun (Great General of Anxi), Deshengjun Jiedushi (Military Governor of Deshengjun), Luzhou Guancha (Observer of Luzhou)

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處置等使特進檢校太尉同中書門下平章事使持節廬州諸軍事廬州刺史御大憲上柱國清河郡開國侯食邑二千戶張崇。順義十年丁亥正月癸丑朔記

廬山簡寂觀新建石壇記

宣州觀察判官登仕郎檢校尚書虞部員外郎賜緋魚袋陳覺撰並書

簡寂先生陸君碑

中嶽道士翰林供奉吳筠文並書　唐保大五年太歲丁未六月甲寅朔三日丙辰立

廬山改修簡寂靈寶並齊堂記

內知客兼鹽按司事銀青光祿大夫檢校工部尚書兼御史大夫柱國王路奉敕撰並書　唐保大乙卯歲二月庚子朔十五日甲寅記

廬山簡寂觀修石路記

承務郎守大理評事掌元帥表奏賜緋魚袋徐憲述並題額。銀青光祿大夫檢校國子祭酒兼御史中丞上柱國孫靄書。保大十三年太歲乙卯五月戊辰朔十五日壬午記

簡寂觀有大孤山賦碑

特進太尉平章事衛國公李德裕文　會昌五年四月庚寅。江南西道都團練觀察處置使朝議大夫洪州刺史兼御史大夫周墀立。

大唐新建廬山開元禪院碑

昭義軍節度使特進守大弟太保上柱國始平郡開國侯食邑一千戶臣馮延巳奉敕撰　平廬軍節度使光祿大夫檢校太傅刑部尚書上柱國上饒郡公食邑二千戶臣徐遜奉敕書並題額　保大十二年歲次甲寅正月丙子朔十日乙酉建

李

【現代漢語翻譯】 現代漢語譯本： 處置等使特進檢校太尉同中書門下平章事使持節廬州諸軍事廬州刺史御大憲上柱國清河郡開國侯食邑二千戶張崇，于順義十年丁亥正月癸丑朔日記。

《廬山簡寂觀新建石壇記》

宣州觀察判官登仕郎檢校尚書虞部員外郎賜緋魚袋陳覺撰並書

《簡寂先生陸君碑》

中嶽道士翰林供奉吳筠文並書。唐保大五年太歲丁未六月甲寅朔三日丙辰立。

《廬山改修簡寂靈寶並齊堂記》

內知客兼鹽按司事銀青光祿大夫檢校工部尚書兼御史大夫柱國王路奉敕撰並書。唐保大乙卯歲二月庚子朔十五日甲寅記。

《廬山簡寂觀修石路記》

承務郎守大理評事掌元帥表奏賜緋魚袋徐憲述並題額。銀青光祿大夫檢校國子祭酒兼御史中丞上柱國孫靄書。保大十三年太歲乙卯五月戊辰朔十五日壬午記。

《簡寂觀有大孤山賦碑》

特進太尉平章事衛國公李德裕文。會昌五年四月庚寅。江南西道都團練觀察處置使朝議大夫洪州刺史兼御史大夫周墀立。

《大唐新建廬山開元禪院碑》

昭義軍節度使特進守大弟太保上柱國始平郡開國侯食邑一千戶臣馮延巳奉敕撰。平廬軍節度使光祿大夫檢校太傅刑部尚書上柱國上饒郡公食邑二千戶臣徐遜奉敕書並題額。保大十二年歲次甲寅正月丙子朔十日乙酉建。

李

【English Translation】 English version: Zhang Chong, holding the titles of 'Disposal Envoy,' 'Special Advance,' 'Acting Grand Commandant,' 'Concurrent Administrator of the Central Secretariat and the Chancellery,' 'Envoy Holding the Staff of Authority for the Military Affairs of Luzhou,' 'Prefect of Luzhou,' 'Imperial Great Standard,' 'Pillar of the State,' 'Founding Marquis of Qinghe Commandery' with a fief of 2,000 households, recorded this on the first day of the first month (癸丑) of the tenth year of Shunyi (丁亥).

'Record of the Newly Built Stone Altar at Jianji Temple on Mount Lu'

Composed and inscribed by Chen Jue, the Xuanzhou Observation Intendant Judge, Dengshi Official, Acting Secretary of the Ministry of Works, and granted the Scarlet Fish Bag.

'Stele of Mr. Lu, the Jianji Master'

Written and inscribed by Wu Yun, a Daoist of Mount Zhongyue and a Hanlin Academician. Erected on the third day (丙辰) of the sixth month (甲寅) of the fifth year of Baoda (丁未).

'Record of the Renovation of Jianji Lingbao and Qitang Halls on Mount Lu'

Composed and inscribed by Wang Lu, the Inner Reception Official concurrently in charge of Salt Affairs, Silver Green Guanglu Grand Master, Acting Minister of Works, Concurrent Grand Censor, and Pillar of the State, by imperial order. Recorded on the fifteenth day (甲寅) of the second month (庚子) of the year Yimao of Baoda.

'Record of the Repair of the Stone Road at Jianji Temple on Mount Lu'

Described and titled by Xu Xian, the Chengwu Official, Defender of the Dali Court, in charge of memorials to the Grand Marshal, and granted the Scarlet Fish Bag. Inscribed by Sun Ai, the Silver Green Guanglu Grand Master, Acting Director of the Imperial Academy, Concurrent Deputy Censor-in-Chief, and Pillar of the State. Recorded on the fifteenth day (壬午) of the fifth month (戊辰) of the thirteenth year of Baoda (乙卯).

'Stele with the Rhapsody on Great Lonely Mountain at Jianji Temple'

Written by Li Deyu, the Special Advance, Grand Commandant, and Administrator of Affairs, Duke of Wei. Erected in the fourth month (庚寅) of the fifth year of Huichang by Zhou Chi, the Jiangnan West Circuit Capital Training Observation Disposal Envoy, Court Discussion Grand Master, Prefect of Hongzhou, and Concurrent Grand Censor.

'Stele of the Newly Built Kaiyuan Chan Temple on Mount Lu of the Great Tang'

Composed by your subject Feng Yanji, the Zhaoyi Army Military Governor, Special Advance, Defender of the Great Younger Brother, Grand Protector, Pillar of the State, Founding Marquis of Shiping Commandery with a fief of 1,000 households, by imperial order. Inscribed and titled by your subject Xu Xun, the Pinglu Army Military Governor, Guanglu Grand Master, Acting Grand Tutor, Minister of the Ministry of Justice, Pillar of the State, Duke of Shangrao Commandery with a fief of 2,000 households, by imperial order. Erected on the tenth day (乙酉) of the first month (丙子) of the twelfth year of Baoda (甲寅).

Li

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氏書堂記

巨唐保大十稔太歲壬子五月十日。銀青光祿大夫檢校司徒使持節袁州諸軍事守袁州刺史兼御史大夫柱國李徴古記　太原王沂書。

古人題名篇第八

予游東林。頗愛屋間有唐以來人題名。寺僧因為予言。往歲屋室遷改。方板數百。文字昏闇。堆積閑處。不復愛惜。凡此者幸而未至於投削耳。嗟乎昔人嘆賢達勝士登山遠望者多矣。皆湮沒無聞。此幾是。今得永泰已來顏魯公下十有七人題名可見者。著之以備亡失云。

唐永泰丙午歲。真卿以罪佐吉州。夏六月壬戊。興殷亮韋柏尼賈鎰同次於東林寺。同則惜熙怡二公惠秀正義二律師泉楊鹔存焉。仰廬阜之爐峰。想遠公之遺烈。外神運殿。禮僧伽衣。睹生法師麈尾扇。謝靈運翻涅槃經貝多梵夾。忻慕之不足。聊寓刻於張李二公耶舍禪師之碑側。魯郡顏真卿書記(刻石在東林寺耶舍禪師碑側)。

唐永泰丙午歲。真卿以疏拙貶佐吉州。夏六月癸亥。興殷亮韋柏尼賈鎰楊鹔。憩于西林寺。有法真律師。深究清凈毗尼之學。即律祖師志恩之上足。余內弟正義之阿阇梨也。緬懷遠現二公之遺烈。導余躋重閣。示余以張僧繇畫廬舍那佛像[聚-取+白]梁武帝蹙線繡缽袋。因寓題歐陽公所撰永公碑陰。魯公顏真卿題(刻石在西林寺永禪師碑上

【現代漢語翻譯】 現代漢語譯本

氏書堂記

唐朝保大十年，歲在壬子年五月十日。銀青光祿大夫、檢校司徒、使持節袁州諸軍事、守袁州刺史兼御史大夫、柱國李徴古記，太原王沂書寫。

古人題名篇第八

我遊覽東林寺，很喜歡屋間有唐朝以來人們的題名。寺里的僧人因此對我說，往年屋室遷改，有幾百塊方板，上面的文字昏暗不清，堆積在閑置的地方，不再愛惜。這些東西幸運的是還沒有被投擲或削毀。唉！過去的人讚嘆賢達勝士登山遠望的很多啊，都湮沒無聞了，這些題名也幾乎如此。現在能夠找到永泰年間以來顏魯公以下的十七個人的題名，記錄下來以備遺失。

唐永泰丙午年，顏真卿因罪被貶為吉州別駕。夏六月壬戊日，興殷、亮韋、柏尼、賈鎰一同來到東林寺。還有則惜、熙怡二位法師，惠秀、正義二位律師，泉楊、鹔也在這裡。仰慕廬山的爐峰，懷想慧遠大師的遺風。在外面的神運殿，禮拜僧伽衣，觀看了生法師的麈尾扇，謝靈運翻譯的《涅槃經》貝多梵文經卷。欣喜仰慕還不夠，姑且在張、李二公耶舍禪師的碑側題刻。魯郡顏真卿書記。（刻石在東林寺耶舍禪師碑側）。

唐永泰丙午年，顏真卿因為疏忽笨拙被貶為吉州別駕。夏六月癸亥日，興殷、亮韋、柏尼、賈鎰、楊鹔，在西林寺休息。有法真律師，深入研究清凈毗尼之學，是律宗祖師道宣律師的得意門生，也是我內弟正義的阿阇梨。緬懷慧遠、慧現二位大師的遺風，引導我登上重閣，向我展示了張僧繇畫的盧舍那佛像，以及梁武帝用絲線縫製的缽袋。因此在歐陽詢撰寫的永禪師碑陰題名。魯公顏真卿題。（刻石在西林寺永禪師碑上）。

【English Translation】 English version

Record of the Hall of the Shi Calligraphy

On the tenth day of the fifth month of the Renzi year, the tenth year of the Baoda era of the Great Tang Dynasty. Recorded by Li Zheng Gu, Grand Master of Silver Green Guanglu, Inspector of Situ, Envoy Holding the節 for the Military Affairs of Yuan Prefecture, Defender of Yuan Prefecture, Governor, concurrently Grand Master of the Censorate, and Pillar of the State. Written by Wang Yi of Taiyuan.

Eighth Chapter: Inscriptions of Ancient People

I traveled to Donglin Temple and was quite fond of the inscriptions made by people since the Tang Dynasty in the rooms. The monks of the temple told me that in previous years, the rooms had been moved and altered, and there were hundreds of square boards with dim and unclear writing, piled up in idle places, no longer cherished. Fortunately, these things had not yet been thrown away or planed. Alas! In the past, there were many who praised virtuous and accomplished scholars for climbing mountains and looking into the distance, but they have all been submerged and unheard of. These inscriptions are almost the same. Now, we can find the inscriptions of seventeen people since the Yongtai era, after Yan Lugong (Yan Zhenqing), and record them to prevent loss.

In the Bingwu year of the Yongtai era of the Tang Dynasty, Yan Zhenqing (顏真卿) (a famous calligrapher and official) was demoted to be the Assistant Administrator of Ji Prefecture due to a crime. On the Renwu day of the sixth month of summer, Xing Yin, Liang Wei, Bo Ni, and Jia Yi together arrived at Donglin Temple (東林寺) (East Forest Temple). Also present were the two masters Zexi and Xiyi, the two Vinaya masters Huixiu and Zhengyi, and Quan Yang and Su. They admired the Furnace Peak of Mount Lu (廬阜) (Mount Lu), and reminisced about the legacy of Master Huiyuan (慧遠) (founder of Donglin Temple). In the outer Shenyun Hall, they paid homage to the Sangha robe, and viewed the horsetail whisk fan of Dharma Master Sheng, and the palm-leaf Sanskrit scriptures of the Nirvana Sutra translated by Xie Lingyun. Their joy and admiration were not enough, so they temporarily inscribed on the side of the stele of Zen Master Yeshe of the Zhang and Li families. Recorded by Yan Zhenqing of Lu Commandery. (The inscription is on the side of the stele of Zen Master Yeshe at Donglin Temple).

In the Bingwu year of the Yongtai era of the Tang Dynasty, Yan Zhenqing was demoted to be the Assistant Administrator of Ji Prefecture due to negligence and clumsiness. On the Guihai day of the sixth month of summer, Xing Yin, Liang Wei, Bo Ni, Jia Yi, and Yang Su rested at Xilin Temple (西林寺) (West Forest Temple). There was Vinaya Master Fazhen, who deeply studied the pure Vinaya teachings, and was the outstanding disciple of Vinaya Master Daoxuan (道宣) (founder of the Vinaya School), and also the Acharya of my younger brother Zhengyi. Recalling the legacy of Masters Huiyuan and Huixian, he guided me to ascend the upper pavilion, and showed me the image of the Vairocana Buddha painted by Zhang Sengyao, and the alms bowl bag embroidered with silk threads by Emperor Wu of Liang. Therefore, I inscribed on the back of the Yongchanshi Stele written by Ouyang Xun. Inscribed by Lugong Yan Zhenqing. (The inscription is on the Yongchanshi Stele at Xilin Temple).

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)。

隴西子德譙國子伸河南虛中京兆希遠隴西懋賞。大中十年四月十一日同遊懋賞書(刻石在西林寺)。

大理少卿兼御史中丞賜紫金魚袋韋宙。大中十二年。準詔嶺南宣問。七月二十乙日。再過此藏經。舊日創置隨寺毀廢。賴道深和尚藏諸石室。言上人明上人以補其闕。獲睹舊續觸緒摧鋗。施三百千。再建堂宇。時湖南江西皆擾亂。一辭京闕。三踐危邦。到此數刻與言明話道。又乘軺北去。男澤侍行(刻石在東林寺)。

余今年七月。銜命按撫嶺南。中旬之初自番禺赴闕間。洪兵大擾。乃直趨鐘陵。既至留。一夕察其陰謀。備知情狀。明日渡章江。二十九日憩此。與言明二上人談玄。兼訪經藏遺趾晚晴西去六十四日。余廉問江西。仍帥襄鄂許蔡四軍赴鎮。十一月二十七日。兵次北田。余雖擇甲戎事。方經過鬆門。遲遲不能去之。以永暇遂駐前鋒于峴。再與言公游。時明上人已物故。悲愴久之。復跨馬前去。因書行上。題於水堂壁。大中十二年十一月二十七日。江南西道都團練觀察處置等使兼御史中丞韋宙題都團練衙推將仕郎權潭州戶曹參軍周勍觀察衙推前試太常寺奉禮郎張自牧男安南柔遠軍判官試左內率府胄參軍升從行。

江州刺史陳輦。乾符三年十一月八日。將離湓浦。與處士鄧思齊

【現代漢語翻譯】 現代漢語譯本：隴西人子德，譙國人子伸，河南人虛中，京兆人希遠，隴西人懋賞。大中十年四月十一日一同遊覽，懋賞書寫。（刻石在西林寺） 大理少卿兼御史中丞，賜紫金魚袋的韋宙。大中十二年。奉旨前往嶺南宣慰問詢。七月二十乙日。再次經過此地藏經之處。舊日建立的經藏隨著寺廟毀壞廢棄。幸虧道深和尚將經書藏在石室中。說上人（指道深和尚）和明上人修補了其中的缺失。我得以見到舊日的經書，心中悲痛不已。於是捐獻了三百千錢，重新建造殿堂。當時湖南江西都處於擾亂之中。我辭別京城，三次踏上危險的國土。來到這裡片刻，與言明上人談論佛法。又乘坐驛車向北而去。兒子韋澤侍奉隨行。（刻石在東林寺） 我今年七月，奉命安撫嶺南。七月中旬從番禺前往京城。洪兵大肆擾亂。於是直接前往鐘陵。到達后，當晚就察覺了他們的陰謀，詳細瞭解了情況。第二天渡過章江。二十九日在此休息。與言明二位上人談論玄理，並尋訪經藏遺址。傍晚向西離去，六十四日後，我巡視江西。仍然率領襄、鄂、許、蔡四軍前往鎮守。十一月二十七日，軍隊駐紮在北田。我雖然選擇了甲冑戎事，正經過鬆門，遲遲不能離去。爲了長久的閑暇，於是將前鋒駐紮在峴山。再次與言公遊覽。當時明上人已經去世。悲傷了很久。又跨上馬向前離去。因此書寫在路途上，題寫在水堂的墻壁上。大中十二年十一月二十七日，江南西道都團練觀察處置等使兼御史中丞韋宙題。都團練衙推將仕郎權潭州戶曹參軍周勍，觀察衙推前試太常寺奉禮郎張自牧，兒子安南柔遠軍判官試左內率府胄參軍升隨行。 江州刺史陳輦。乾符三年十一月八日。將要離開湓浦。與處士鄧思齊。

【English Translation】 English version: Zi De of Longxi (place name), Zi Shen of Qiao Guo (place name), Xu Zhong of Henan (place name), Xi Yuan of Jingzhao (place name), Mao Shang of Longxi (place name). On the eleventh day of the fourth month of the tenth year of Dazhong (era name), we traveled together, written by Mao Shang. (Engraved on stone at Xilin Temple) Wei Zhou, Vice Minister of the Court of Judicial Review and Censor-in-chief, bestowed with the Purple-Gold Fish Bag. In the twelfth year of Dazhong (era name). According to the imperial decree, I went to Lingnan (region name) to inquire and comfort. On the twentieth day of the seventh month, I passed by this place of scripture storage again. The old establishment was destroyed and abandoned along with the temple. Fortunately, the monk Daoshen (name) hid the scriptures in a stone chamber. He said that the Superior One (referring to Daoshen) and the Superior One Ming (name) supplemented the missing parts. I was able to see the old scriptures, and my heart was filled with sorrow. So I donated three hundred thousand coins to rebuild the halls. At that time, Hunan (province name) and Jiangxi (province name) were in turmoil. I bid farewell to the capital and set foot on dangerous territory three times. I came here for a moment and talked about Buddhism with Superior One Yanming. Then I rode north by post. My son, Ze (name), attended me. (Engraved on stone at Donglin Temple) In the seventh month of this year, I was ordered to pacify Lingnan (region name). In the middle of the seventh month, I went from Panyu (place name) to the capital. The Hong (rebel army) troops were greatly disturbed. So I went straight to Zhongling (place name). After arriving, I discovered their conspiracy that night and learned the details. The next day I crossed the Zhang River (river name). On the twenty-ninth day, I rested here. I talked about metaphysics with the two Superior Ones, Yan and Ming, and visited the ruins of the scripture storage. In the evening, I left to the west. Sixty-four days later, I inspected Jiangxi (province name). I still led the four armies of Xiang (place name), E (place name), Xu (place name), and Cai (place name) to garrison. On the twenty-seventh day of the eleventh month, the army was stationed in Beitian (place name). Although I chose armor and military affairs, I was passing through Songmen (place name), and I could not leave for a long time. For a long leisure, I stationed the vanguard at Xian (place name). I visited Yan Gong (name) again. At that time, Superior One Ming had passed away. I was sad for a long time. Then I rode on my horse and left. Therefore, I wrote on the road and inscribed it on the wall of the Water Hall. On the twenty-seventh day of the eleventh month of the twelfth year of Dazhong (era name), written by Wei Zhou, the Commissioner of the Jiangnan West Road (region name) Capital Training Observation and Disposal, concurrently Censor-in-chief. Zhou Qing, the Capital Training Office Push, a Jiangshi Lang (official title) and the Military Advisor of Tanzhou (place name); Zhang Zimu, the Observation Office Push, formerly a Feng Li Lang (official title) of the Court of Imperial Sacrifices; and his son Sheng, the Military Judge of the Annam Rouyuan Army (military unit name), a Zhou Canjun (official title) of the Left Inner Rate Mansion, followed. Chen Nian, the Prefect of Jiangzhou (place name). On the eighth day of the eleventh month of the third year of Qianfu (era name). About to leave Pengpu (place name). With the recluse Deng Siqi (name).

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。同來訪別思琮宗一二大德。推忠翊聖功臣安西大將軍武寧平難等軍節度廬州觀察處置等使西南面行營招討應援使光祿大夫檢校大傅兼御史大夫上柱國清河郡開國侯張崇奉詔征討過此。武義元年十一月二十七日。朝議郎檢校兵部尚書賜紫金魚袋上黨郡公食邑一千戶景迢自京城隨侍伯父。江上歸郡。獲從家兄桂陽郡公。訪茲絕景。時春林斗芳。晚雨新霽。躧步忘倦。塵心頓清。竟日方還故紀於此。升元三年太歲己亥三月二十三日書　西上合門使金紫光祿大夫檢校司徒行右武衛大將軍兼御史大夫忠上柱國夏謙叨奉睿旨封冊雄藩。駐泊旬餘。將更歲序。受王恩而重疊沐臺念以彌深。而又許廁王車。得游化境。時升元二年正月二十八日。故留題記。

唐奉化軍節度江州營田觀察處置等使金紫光祿大夫檢校太傅同中書門下平章事上柱國馮翊縣開國伯食邑七百戶嚴續。以保大七年太歲己酉孟秋。作鎮茲地。暨無射月。亦有一日遊於二林精舍。周覽古蹟而還。故紀其年月耳。

推忠奉　保人功臣奉化軍節度江州營田觀察處置等使光祿大夫檢校太尉使持節江州諸軍事江州刺史驍御將軍兼御史大夫上柱國安定縣開國伯食邑七百戶皇甫暉伏奉敕旨。特到保大開先禪院。經過寶剎。松檜籠煙。峰巒疊翠。周覽勝景。頗豁襟懷。時

【現代漢語翻譯】 現代漢語譯本：一同前來的還有思琮宗和一二位大德。推忠翊聖功臣、安西大將軍、武寧平難等軍節度、廬州觀察處置等使、西南面行營招討應援使、光祿大夫、檢校大傅兼御史大夫、上柱國、清河郡開國侯張崇（人名及官職）奉詔征討路過此地。武義元年十一月二十七日。朝議郎、檢校兵部尚書、賜紫金魚袋、上黨郡公、食邑一千戶景迢（人名及官職）從京城隨侍伯父。從江上返回郡里，有幸跟隨家兄桂陽郡公（爵位）。尋訪這絕佳的景色。當時春天的樹林爭奇鬥豔，傍晚的雨後空氣清新。漫步其中忘記了疲倦，塵世的心頓時清凈。一整天后才返回，所以在此記錄。升元三年，歲在己亥三月二十三日書。西上合門使、金紫光祿大夫、檢校司徒、行右武衛大將軍兼御史大夫、忠上柱國夏謙（人名及官職）恭敬地奉皇帝的旨意，前來分封雄藩，駐紮了十多天，將要更換年歲。承受王恩而更加思念，並且有幸參與王的車隊，得以遊覽這化境。時升元二年正月二十八日，所以留下題記。 唐奉化軍節度、江州營田觀察處置等使、金紫光祿大夫、檢校太傅、同中書門下平章事、上柱國、馮翊縣開國伯、食邑七百戶嚴續（人名及官職），在保大七年，歲在己酉孟秋，鎮守此地。到了無射月，也有一天遊覽於二林精舍，周遊觀覽古蹟后返回，所以記錄其年月而已。 推忠奉保人功臣、奉化軍節度、江州營田觀察處置等使、光祿大夫、檢校太尉、使持節江州諸軍事、江州刺史、驍御將軍兼御史大夫、上柱國、安定縣開國伯、食邑七百戶皇甫暉（人名及官職）恭敬地奉皇帝的敕旨，特地來到保大開先禪院。經過寶剎，松樹和檜樹籠罩著煙霧，山峰重疊，翠綠一片。周遊觀覽勝景，頗為開闊胸懷。當時

【English Translation】 English version: Together with Si Congzong (name) and one or two eminent monks. Zhang Chong (name and titles), the meritorious official who promoted loyalty and assisted the sage, Grand General of Anxi, Military Commissioner of Wuning Pingnan, Commissioner of Luzhou Observation and Disposal, Commander-in-chief of the Southwest Front Campaign, Grand Master of的光祿大夫 (Guanglu Dafu), Inspector Grand Tutor concurrently Grand Censor, Pillar of the State, and Founding Marquis of Qinghe Commandery, passed by here under imperial order to suppress rebellions. November 27th of the first year of the Wuyi era. Jing Tiao (name and titles), Advisory Official, Vice Minister of the Ministry of War, awarded the Purple Gold Fish Bag, Duke of Shangdang Commandery, with a fief of one thousand households, accompanied his uncle from the capital. Returning to the commandery from the river, he was fortunate to follow his elder brother, the Duke of Guiyang Commandery (title), to visit this extraordinary scenery. At that time, the spring forests were in full bloom, and the air was fresh after the evening rain. Strolling along, he forgot his fatigue, and his worldly heart was instantly cleansed. He returned after a whole day, so he recorded this here. Written on March 23rd of the third year of the Shengyuan era, the year being Ji Hai. Xia Qian (name and titles), Envoy of the Western Shanghe Gate, Grand Master of Gold and Purple 光祿大夫 (Guanglu Dafu), Inspector Grand Tutor, Acting General of the Right Wuwei, concurrently Grand Censor, and Pillar of the State, respectfully received the imperial decree to enfeoff a powerful domain, stationed for more than ten days, and was about to enter a new year. Receiving the king's grace, his thoughts deepened, and he was fortunate to participate in the king's entourage and visit this realm of transformation. Therefore, on January 28th of the second year of the Shengyuan era, he left this inscription. Yan Xu (name and titles), Military Commissioner of Fenghua Army, Commissioner of Jiangzhou Agricultural Observation and Disposal, Grand Master of Gold and Purple 光祿大夫 (Guanglu Dafu), Inspector Grand Tutor, Co-manager of the Central Secretariat and Chancellery, Pillar of the State, and Founding Earl of Fengyi County, with a fief of seven hundred households, was stationed here in the early autumn of the seventh year of Baoda, the year being Ji You. In the Wushe month, he also spent a day visiting the Erlin 精舍 (Jingshe), touring the ancient sites before returning, so he recorded the year and month. Huangfu Hui (name and titles), Meritorious Official who promoted loyalty and protected the people, Military Commissioner of Fenghua Army, Commissioner of Jiangzhou Agricultural Observation and Disposal, Grand Master of 光祿大夫 (Guanglu Dafu), Inspector Grand Commandant, Military Governor of Jiangzhou, Prefect of Jiangzhou, General of Xiao Yu, concurrently Grand Censor, Pillar of the State, and Founding Earl of Anding County, with a fief of seven hundred households, respectfully received the imperial decree and specially came to the Baoda Kaixian Chan Monastery. Passing through the precious temple, the pines and cypresses were shrouded in mist, and the peaks were layered and verdant. Touring the scenic spots, he felt quite refreshed. At that time

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大唐保太十一年太歲癸丑二月辛亥五日乙卯題記。

金紫光祿大夫檢校司徒前使持節筠州諸軍事守筠州刺史御史大夫上柱國太原縣開國男食邑三百戶王顏解印歸京。游諸勝境。故記。爾時癸丑歲夏四月二十四日書。

推誠破敵功臣奉化軍節度江州營田觀察處置等使光祿大夫檢校太尉使持節江州諸軍事江州刺史兼御史大夫江夏縣開國伯食邑七百戶黃延謙自赴任當郡。每仰名山。當茲抄秋。特詣瞻敬。保大十五年九月十六日記。推忠捍敵功臣奉化軍節度江州營田觀察處置等使光祿大夫檢校太尉同中書門下平章事使持節江州諸軍事江州刺史上柱國富春郡開國侯食邑一千戶孫漢暉。于顯德五載中秋八日命監軍使穎川陳公及寮佐等。同謁使者真祠。地邇二林。因游勝概。幸周覽。聊紀歲時。

廬山記卷第五

一校了于字莫改

高山寺藏本廬山記五卷。卷二三宋槧本。餘三卷舊鈔補。然于宋諱皆闕筆。蓋亦從宋本出也。書中避諱諸字至高宗諱栴字止。而光宗之嫌名敦字則不闕筆。蓋刊于高光間也。此書我國守山閣叢書刊四庫本但存前三篇為一卷。館臣謂佚第四五篇。今宋槧實為篇八為卷五。第一二篇為卷一。第三篇為卷二。第四五篇為卷三。第六篇為卷四。第七八篇為卷五。守山閣本不但佚第四篇

【現代漢語翻譯】 現代漢語譯本： 大唐保太十一年，歲在癸丑（guǐ chǒu，干支紀年法中的一個年份）二月辛亥（xīn hài，干支紀日法中的一天）初五乙卯（yǐ mǎo，干支紀日法中的一天）題記。

金紫光祿大夫（jīn zǐ guāng lù dà fū，古代官名）檢校司徒（jiǎn xiào sī tú，官職名稱）前使持節筠州（qián shǐ chí jié yún zhōu，古代地名）諸軍事守筠州刺史（zhū jūn shì shǒu yún zhōu cì shǐ，官職名稱）御史大夫（yù shǐ dà fū，古代官名）上柱國（shàng zhù guó，古代爵位）太原縣開國男（tài yuán xiàn kāi guó nán，爵位名稱）食邑三百戶王顏（shí yì sān bǎi hù wáng yán，人名）解印歸京。遊歷各處名勝。故作此記。時在癸丑年夏四月二十四日書。

推誠破敵功臣（tuī chéng pò dí gōng chén，封號）奉化軍節度（fèng huà jūn jié dù，官職名稱）江州（jiāng zhōu，古代地名）營田觀察處置等使（yíng tián guān chá chǔ zhì děng shǐ，官職名稱）光祿大夫（guāng lù dà fū，古代官名）檢校太尉（jiǎn xiào tài wèi，官職名稱）使持節江州諸軍事江州刺史（shǐ chí jié jiāng zhōu zhū jūn shì jiāng zhōu cì shǐ，官職名稱）兼御史大夫（jiān yù shǐ dà fū，官職名稱）江夏縣開國伯（jiāng xià xiàn kāi guó bó，爵位名稱）食邑七百戶黃延謙（shí yì qī bǎi hù huáng yán qiān，人名）自從到江州上任，一直仰慕廬山的名氣。正值抄秋時節，特地前來瞻仰。保大十五年九月十六日記。推忠捍敵功臣（tuī zhōng hàn dí gōng chén，封號）奉化軍節度江州營田觀察處置等使光祿大夫檢校太尉同中書門下平章事（tóng zhōng shū mén xià píng zhāng shì，宰相職稱）使持節江州諸軍事江州刺史上柱國富春郡開國侯（fù chūn jùn kāi guó hóu，爵位名稱）食邑一千戶孫漢暉（shí yì yī qiān hù sūn hàn huī，人名）。在顯德五年中秋八日，命令監軍使穎川陳公（yǐng chuān chén gōng，人名）及屬下官員等，一同拜謁使者真祠。此地靠近二林寺，因此遊覽勝景，有幸周遊觀覽，姑且記錄下時間。

廬山記卷第五

一校了于字莫改

高山寺藏本《廬山記》五卷。卷二三是宋朝刊本。其餘三卷是舊抄本補上的。然而對於宋朝皇帝的名諱都缺筆。大概也是從宋朝版本出來的。書中避諱的字到高宗（gāo zōng，皇帝謚號）名諱『栴（zhān）』字為止。而光宗（guāng zōng，皇帝謚號）的嫌名『敦（dūn）』字則不缺筆。大概是刊刻於高宗和光宗年間。這本書我國守山閣叢書刊印的四庫本只存前三篇為一卷。館臣說遺失了第四五篇。現在宋朝刊本實際上是篇八為卷五。第一二篇為卷一。第三篇為卷二。第四五篇為卷三。第六篇為卷四。第七八篇為卷五。守山閣本不只是遺失了第四篇。

【English Translation】 English version: Recorded on the fifth day, Yǐmǎo (乙卯, a day in the sexagenary cycle), of the second month, Xīnhài (辛亥, a day in the sexagenary cycle), in the eleventh year of Baotai (保太, reign title) of the Great Tang Dynasty, year Guǐchǒu (癸丑, a year in the sexagenary cycle).

Wang Yan (王顏, personal name), holding the titles of Grand Master of Gold and Purple with Bright Luster (金紫光祿大夫, a high-ranking official title), Inspector of the Ministry of Public Works (檢校司徒, an honorary title), former Envoy Holding the Imperial Staff (使持節) for Military Affairs of Yun Prefecture (筠州, a place name), Governor of Yun Prefecture (筠州刺史), Grand Secretary (御史大夫), and Pillar of the State (上柱國), Baron of Taiyuan County (太原縣開國男) with a fief of 300 households, relinquished his seal and returned to the capital. He toured various scenic spots, hence this record. Written on the twenty-fourth day of the fourth month in the summer of the year Guǐchǒu.

Huang Yanqian (黃延謙, personal name), meritorious subject who promoted sincerity and defeated enemies (推誠破敵功臣, an honorary title), Military Commissioner of Fenghua (奉化軍節度, a military title), Commissioner for Agricultural Development and Observation in Jiang Prefecture (江州, a place name) (江州營田觀察處置等使, an official title), Grand Master of Bright Luster (光祿大夫), Inspector of the Ministry of War (檢校太尉), Envoy Holding the Imperial Staff for Military Affairs of Jiang Prefecture, Governor of Jiang Prefecture, concurrently Grand Secretary, Earl of Jiangxia County (江夏縣開國伯) with a fief of 700 households, since assuming his post in the prefecture, has always admired the famous mountains. Taking advantage of the autumn harvest season, he made a special trip to pay his respects. Recorded on the sixteenth day of the ninth month of the fifteenth year of Baotai. Sun Hanhui (孫漢暉, personal name), meritorious subject who promoted loyalty and defended against enemies (推忠捍敵功臣, an honorary title), Military Commissioner of Fenghua, Commissioner for Agricultural Development and Observation in Jiang Prefecture, Grand Master of Bright Luster, Inspector of the Ministry of War, Co-signer of Governmental Affairs with the Chancellery (同中書門下平章事, a title equivalent to prime minister), Envoy Holding the Imperial Staff for Military Affairs of Jiang Prefecture, Governor of Jiang Prefecture, Pillar of the State, Marquis of Fuchun County (富春郡開國侯) with a fief of 1000 households, on the eighth day of the Mid-Autumn Festival in the fifth year of Xiande (顯德, reign title), ordered Military Supervisor Chen of Yingchuan (穎川陳公, a person's name) and his subordinates to jointly visit the True Shrine of the Envoy. The location being near the Erlin Temple (二林, a place name), they took the opportunity to tour the scenic spots, fortunate to have a complete view, and briefly recorded the year and time.

'Records of Mount Lu', Volume Five

'Once proofread, no characters should be changed.'

The Gaoshan Temple (高山寺, a temple name) preserves five volumes of 'Records of Mount Lu'. Volumes two and three are Song Dynasty (宋朝, a dynasty in Chinese history) printed editions. The remaining three volumes are supplemented with old handwritten copies. However, the names of the Song emperors are all missing strokes as a sign of respect. It is likely that they also came from the Song Dynasty version. The characters avoided in the book extend to the name 'Zhan (栴)' of Emperor Gaozong (高宗, an emperor's posthumous title). However, the taboo name 'Dun (敦)' of Emperor Guangzong (光宗, an emperor's posthumous title) does not have missing strokes. It is likely that it was printed between the reigns of Gaozong and Guangzong. The Siku Quanshu (四庫全書, a collection of books) edition published by the Shoushange Series (守山閣叢書, a series of books) in our country only preserves the first three chapters as one volume. The editors said that the fourth and fifth chapters were lost. Now, the Song Dynasty printed edition actually has chapter eight as volume five. Chapters one and two are volume one. Chapter three is volume two. Chapters four and five are volume three. Chapter six is volume four. Chapters seven and eight are volume five. The Shoushange edition not only lost the fourth chapter.

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以下。其分卷亦非當時之舊矣。館臣見今本篇為一卷。遂疑佚者僅四五兩篇。抑又誤矣。此書全本不知何時佚去太半。館臣謂永樂大典本亦僅三篇。則明初已。佚東邦刊本。于宋槧外。尚有元祿十年刊本均完足。今取元祿守山二刻。與宋本比勘。知元祿本雖完亦有訛奪。守山閣本則訛脫彌甚。第一篇守山本奪釋慧遠廬山記。略至略舉其異耳數十行(元祿本未奪)第二篇影圖者以下。元祿本錯簡十餘行(守山本不誤)而遠公記云至已上蓋述石門之勝十餘行。又遠公上記云至謂阿羅漢之類也三行。守山本並奪佚。第三篇守山本奪昔東海僧邈云云十三字。又奪源由福云云二十八字。第六篇元祿本奪落星寺詩半葉。第七篇元祿本敘東林寺諸碑誤錯。列東林寺經藏碑銘及大德粲公碑銘。于慧遠法師等三碑之前。知元祿本已不能無失矣。此本卷一闕第二葉卷四闕第二十一及第二十八兩葉。又捲一李常序書縫寫第三葉。則此上當有兩葉亦佚。今卷一第二葉據元祿本補之。其他諸葉則元祿本亦闕。怨世遂無他本可據補矣。予夙愛此書。敘述雅贍。似水徑清苔。未見足本。宣統紀元。客遊東京。忽遘此宋槧于德富氏成簣堂文庫。大喜過望。久念之不去懷。去年冬乃移書從蘇峰翁假印既得請。乃書宋槧本之可貴者于卷尾。尚不僅在無佚卷已

【現代漢語翻譯】 現代漢語譯本： 以下的內容，它的分卷也不是當初的舊樣子了。編纂《四庫全書》的官員看到現在的版本只有一卷，就懷疑遺失的只有四五篇，這又錯了。這本書的完整版本不知道什麼時候遺失了大半。編纂官員說《永樂大典》本也只有三篇，那麼明朝初年就已經遺失了。東邦刊本，除了宋朝的刻本外，還有元祿十年（1697年）的刊本，都完整無缺。現在取元祿和守山兩個版本的刻本，與宋本進行比對，知道元祿本雖然完整，也有錯誤和缺失。守山閣本的錯誤和缺失就更加嚴重了。第一篇，守山本缺失了釋慧遠（釋慧遠：東晉時期僧侶）的《廬山記》，從『略至略舉其異耳』缺失了數十行（元祿本沒有缺失）。第二篇，從『影圖者』以下，元祿本錯亂了十餘行（守山本沒有錯誤）。而遠公（遠公：即釋慧遠）的《記》中，從『至已上蓋述石門之勝』缺失了十餘行，又遠公的《上記》中，從『至謂阿羅漢之類也』缺失了三行，守山本都缺失了。第三篇，守山本缺失了『昔東海僧邈云云』十三字，又缺失了『源由福云云』二十八字。第六篇，元祿本缺失了《落星寺詩》半頁。第七篇，元祿本敘述東林寺（東林寺：位於江西廬山）的各個碑文時錯誤地顛倒了順序，把《東林寺經藏碑銘》及《大德粲公碑銘》放在了慧遠法師等三篇碑文之前。可見元祿本已經不能沒有缺失了。這個版本卷一缺失了第二頁，卷四缺失了第二十一和第二十八兩頁。另外，卷一李常（李常：宋代官員）序的書縫中抄寫了第三頁，那麼這上面應該還有兩頁也遺失了。現在卷一的第二頁根據元祿本補上，其他各頁元祿本也缺失，怨世（怨世：此處指內容涉及怨恨世事）就沒有其他版本可以用來補了。我一直喜愛這本書，敘述典雅豐富，像水邊的石徑一樣清新。沒有見過完整的版本。宣統紀元（1909年），客居東京，忽然在德富氏成簣堂文庫遇到了這個宋朝的刻本，非常高興，久久不能忘懷。去年冬天就寫信從蘇峰翁（蘇峰翁：此處指人物）那裡借來印製，得到允許后，就在書的末尾寫下了宋朝刻本的可貴之處，不僅僅在於沒有遺失的卷冊而已。

【English Translation】 English version: The following, its division into volumes is also not the original form from that time. The officials compiling the 'Siku Quanshu' (四庫全書: Imperial collection of books) saw that the current version only had one volume, and suspected that only four or five chapters were missing, which is another mistake. The complete version of this book was lost in its majority at some unknown time. The compiling officials said that the 'Yongle Encyclopedia' (永樂大典: a Chinese leishu encyclopedia) version also only had three chapters, so it had already been lost by the early Ming Dynasty. The Dongbang (東邦: ancient name for Korea) printed edition, in addition to the Song Dynasty carved edition, also has the Genroku 10 (1697) printed edition, both complete and intact. Now, taking the Genroku and Shuzan (守山) versions of the carved editions and comparing them with the Song version, it is known that although the Genroku version is complete, it also has errors and omissions. The Shuzan Pavilion version's errors and omissions are even more serious. In the first chapter, the Shuzan version is missing Shi Huiyuan's (釋慧遠: a monk during the Eastern Jin Dynasty) 'Lushan Ji' (廬山記: Record of Mount Lu), missing dozens of lines from 'Lue zhi lue ju qi yi er' (略至略舉其異耳: Briefly mentioning the differences) (the Genroku version is not missing). In the second chapter, from 'Ying tu zhe' (影圖者: Those who depict images) onwards, the Genroku version has more than ten lines in the wrong order (the Shuzan version is not mistaken). And in Yuan Gong's (遠公: referring to Shi Huiyuan) 'Ji' (記: Record), from 'Zhi yi shang gai shu Shimen zhi sheng' (至已上蓋述石門之勝: Up to here, it describes the beauty of Stone Gate) more than ten lines are missing, and in Yuan Gong's 'Shang Ji' (上記: Previous Record), from 'Zhi wei Arhat zhi lei ye' (至謂阿羅漢之類也: Referring to the likes of Arhats) three lines are missing, both missing in the Shuzan version. In the third chapter, the Shuzan version is missing 'Xi Donghai seng Miao yunyun' (昔東海僧邈云云: Formerly, the monk Miao of the East Sea, etc.) thirteen characters, and also missing 'Yuan you Fu yunyun' (源由福云云: The origin is from Fu, etc.) twenty-eight characters. In the sixth chapter, the Genroku version is missing half a page of the 'Luoxing Temple Poem' (落星寺詩: Poem of Luoxing Temple). In the seventh chapter, the Genroku version mistakenly reverses the order when describing the various inscriptions of Donglin Temple (東林寺: located in Mount Lu, Jiangxi), placing the 'Donglin Temple Sutra Collection Inscription' (東林寺經藏碑銘: Inscription of Donglin Temple Sutra Collection) and the 'Grand Virtue Can Gong Inscription' (大德粲公碑銘: Inscription of Grand Virtue Can Gong) before the three inscriptions of Dharma Master Huiyuan, etc. It can be seen that the Genroku version cannot be without omissions. In this version, the second page of volume one is missing, and the twenty-first and twenty-eighth pages of volume four are missing. In addition, the third page is copied in the seam of Li Chang's (李常: an official in Song Dynasty) preface in volume one, so there should be two more pages above this that are also missing. Now, the second page of volume one is supplemented according to the Genroku version, but the Genroku version is also missing the other pages, and there is no other version to supplement the 'Yuan Shi' (怨世: referring to content involving resentment of the world). I have always loved this book, its narration is elegant and rich, like a clear mossy path by the water. I have not seen a complete version. In the Xuantong era (宣統紀元: 1909), while staying in Tokyo, I suddenly encountered this Song Dynasty carved edition in the Tokutomi's Seikado Library (德富氏成簣堂文庫), I was overjoyed and could not forget it for a long time. Last winter, I wrote a letter to borrow it from Suhoh (蘇峰翁: referring to a person) for printing, and after receiving permission, I wrote at the end of the book the preciousness of the Song Dynasty carved edition, which is not only in the fact that there are no missing volumes.

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也。宣統丁巳正月。永豐鄉人羅振云書于東山寓居之四時嘉至軒。

【現代漢語翻譯】 現代漢語譯本： 結束。宣統丁巳年（1917年）正月，永豐鄉人羅振云在東山寓居處的四時嘉至軒書寫。

【English Translation】 English version: End. In the first month of the year Ding Si of the Xuantong reign (1917), Luo Zhenyun, a native of Yongfeng Township, wrote this at the Sishi Jia Zhi Xuan (a studio name, meaning 'Auspicious Arrival in Four Seasons') at his residence in Dongshan.

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