X78n1543_東林十八高賢傳
卍新續藏第 78 冊 No. 1543 東林十八高賢傳
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No. 1543-A 東林十八高賢傳序
往余令鐘陵。曾過東林寺虎溪橋上遠公社。竟作牛馬走騷驛之場。為之慨然。去今十餘年。乃得東林十八高賢傳讀之。諸公皆糞壤富貴。膏肓泉石。心超凈穢之區。境際人天之勝。令人脈脈心動。摳從亡階。況親承接引。妙契因依。豈必入凈土而極樂。上蓮座而興瞻哉。此傅刻在廬山。未獲流佈。樂愚上人謀新業于棲賢山中。尋授吳門毗耶室梓行。予故喜而序之。使信奉此傳。人人見遠師。人人會廬山也。余謂上人尚宜索龍眠十八賢圖附之。以傳千載。何羨蘭亭輞川哉。昔宗少文對衡陽王有言。祿如秋草。時過即腐。試問學道人。此片白蓮花。有腐敗不。不也。
武林寓生 黃汝亨 書
東林十八高賢傳目次序慧遠法師慧永法師慧持法師道生法師曇順法師僧睿法師曇恒法師道昞法師曇詵法師道敬法師佛䭾耶舍尊者佛䭾䟦陀羅尊者劉程之張野周續之張詮宗炳雷次宗百二十三人
【現代漢語翻譯】 現代漢語譯本 《東林十八高賢傳序》
往昔我任職鐘陵時，曾經過東林寺虎溪橋上的遠公（慧遠大師）蓮社。最終卻像牛馬一樣奔走于喧囂的官場，為此深感嘆息。距離那時已經十多年了，如今才有機會讀到《東林十八高賢傳》。諸位高賢都視富貴如糞土，將泉石視為珍寶，他們的心超越了凈與穢的界限，境界達到了人天之勝。這令人內心深受觸動，彷彿從滅亡的階梯中被拯救。更何況是那些親身接受接引，與佛法妙契因緣的人，又何必一定要進入凈土才能得到極樂，登上蓮座才能瞻仰佛呢？
這部傳記刻印在廬山，卻未能廣泛流傳。樂愚上人在棲賢山中謀劃新的事業，於是委託吳門（蘇州）的毗耶室（精舍）刊印發行。我因此感到高興併爲之作序，希望信奉這部傳記的人，都能在心中見到慧遠大師，都能領會廬山的真意。我認為上人還應該找來李公麟（號龍眠居士）所繪的《十八賢圖》附在傳記之後，以便流傳千載，又何必羨慕王羲之的《蘭亭集序》和王維的《輞川圖》呢？
過去宗炳對衡陽王說過，俸祿就像秋草，時間一過就會腐爛。試問學道之人，這片白蓮花，會腐敗嗎？不會的。
武林（杭州）寓生 黃汝亨 題
《東林十八高賢傳》目錄 序 慧遠法師（東晉時期僧侶，凈土宗初祖） 慧永法師（東晉時期僧侶，慧遠的弟弟） 慧持法師（東晉時期僧侶，慧遠的弟弟） 道生法師（南北朝時期僧侶，精通涅槃經） 曇順法師（東晉時期僧侶，慧遠的弟子） 僧睿法師（東晉時期僧侶，慧遠的弟子） 曇恒法師（東晉時期僧侶，慧遠的弟子） 道昞法師（東晉時期僧侶） 曇詵法師（東晉時期僧侶） 道敬法師（東晉時期僧侶） 佛䭾耶舍尊者（西域僧人，精通律藏） 佛䭾䟦陀羅尊者（北印度僧人，義譯為覺賢） 劉程之（東晉時期隱士） 張野（東晉時期隱士） 周續之（南北朝時期隱士） 張詮（生卒年不詳，隱士） 宗炳（南北朝時期隱士，畫家、音樂家） 雷次宗（東晉末年至南朝宋初學者） 一百二十三人
【English Translation】 English version Preface to the Biographies of the Eighteen High Worthies of Donglin
In the past, when I was serving in Zhongling, I once passed the Tiger Creek Bridge of Donglin Temple and the Lotus Society of Master Yuan (Venerable Huiyuan). In the end, I was like an ox or a horse, running around in the noisy officialdom, for which I sighed deeply. More than ten years have passed since then, and now I have the opportunity to read the 'Biographies of the Eighteen High Worthies of Donglin'. All of these worthies regarded wealth and honor as dung, and cherished springs and rocks as treasures. Their minds transcended the boundaries of purity and impurity, and their realms reached the excellence of humans and gods. This deeply touched my heart, as if I had been rescued from the ladder of destruction. Moreover, for those who personally received the guidance and had a wonderful affinity with the Dharma, why must they enter the Pure Land to attain ultimate bliss, or ascend the lotus throne to be admired?
This biography was printed in Mount Lu, but it has not been widely circulated. Venerable Leyu is planning a new undertaking in Qixian Mountain, so he entrusted the Vihara in Wumen (Suzhou) to print and distribute it. I am therefore pleased and write a preface for it, hoping that those who believe in this biography will see Master Huiyuan in their hearts and understand the true meaning of Mount Lu. I think the Venerable should also find the 'Picture of the Eighteen Worthies' painted by Li Gonglin (號 Longmian Jushi) to be attached to the biography, so that it can be passed down for thousands of years. Why envy Wang Xizhi's 'Preface to the Orchid Pavilion Gathering' and Wang Wei's 'Wangchuan Villa'?
In the past, Zong Bing said to the King of Hengyang, 'Salary is like autumn grass, which rots after a while. May I ask the person who studies the Way, will this white lotus flower rot? No, it will not.'
Written by Huang Ruheng, a resident of Wulin (Hangzhou)
Table of Contents of the Biographies of the Eighteen High Worthies of Donglin Preface Dharma Master Huiyuan (Monk of the Eastern Jin Dynasty, founder of the Pure Land School) Dharma Master Huiyong (Monk of the Eastern Jin Dynasty, Huiyuan's younger brother) Dharma Master Huichi (Monk of the Eastern Jin Dynasty, Huiyuan's younger brother) Dharma Master Daosheng (Monk of the Northern and Southern Dynasties, proficient in the Nirvana Sutra) Dharma Master Tanshun (Monk of the Eastern Jin Dynasty, Huiyuan's disciple) Dharma Master Sengrui (Monk of the Eastern Jin Dynasty, Huiyuan's disciple) Dharma Master Tanheng (Monk of the Eastern Jin Dynasty, Huiyuan's disciple) Dharma Master Daobing (Monk of the Eastern Jin Dynasty) Dharma Master Tansen (Monk of the Eastern Jin Dynasty) Dharma Master Daojing (Monk of the Eastern Jin Dynasty) Venerable Buddhayasha (Monk from the Western Regions, proficient in the Vinaya Pitaka) Venerable Buddhabhadra (Monk from Northern India, translated as 'Awakened Worthy') Liu Chengzhi (Recluse of the Eastern Jin Dynasty) Zhang Ye (Recluse of the Eastern Jin Dynasty) Zhou Xuzhi (Recluse of the Northern and Southern Dynasties) Zhang Quan (Birth and death unknown, recluse) Zong Bing (Recluse, painter, and musician of the Northern and Southern Dynasties) Lei Cizong (Scholar from the late Eastern Jin to the early Song Dynasty of the Southern Dynasties) One hundred and twenty-three people
傳不入社諸賢傳䟦
No. 1543
東林十八高賢傳
慧遠法師
法師慧遠。姓賈氏。雁門樓煩人。幼而好學。年十三。隨舅令狐氏遊學許洛。博綜六經。尤善莊老。宿儒先進。莫不服其深致。二十一。欲度江。從學范𡩋。適石虎暴死。南路梗塞。有志不遂。時沙門釋道安。建剎于太行常山。一面盡敬。以為真吾師也。初聞安師講般若經。豁然開悟。嘆曰。九流異議。皆糠秕耳。遂與母弟慧持投簪受業。精思諷誦。以夜繼晝。因求直道場。沙門曇翼。每給燈燭之費。安師聞之曰。道士誠知人。師神明英越。志與理冥。至二十四。大善講貫。有客聞說實相義。往復問難。彌增疑昧。師為引莊子之說以相比類。惑者釋然。安師因許令不廢外典。常臨眾嘆曰。使道流東國者。其在遠乎。后隨安師南遊襄陽。值秦將符丕為寇。乃分張徒屬。各隨所往。耆德臨岐。皆蒙誨益。唯師不聞一言。即跪請曰。獨無訓敕。懼非人類。安師曰。如汝者。復何所慮。師乃與弟子數十人。南適荊州。居上明寺。念舊與同門慧永。約結屋于羅浮。太元六年(晉孝武帝)。至尋陽見廬山間曠。可以息心。乃立精舍。以去水猶遠。舉杖扣地曰。若此可居。當使朽壤抽泉。言畢清流涌出。尋陽亢旱。師詣池側。讀海龍王經
【現代漢語翻譯】 現代漢語譯本 《傳不入社諸賢傳䟦》
No. 1543
《東林十八高賢傳》
慧遠法師（Huì Yuǎn Fǎshī，東晉時期著名僧侶）
法師慧遠，姓賈（Jiǎ），是雁門樓煩（Yànmén Lóufán）人。年幼時就喜歡學習，十三歲時，跟隨舅舅令狐氏（Lìnghú Shì）到許洛（Xǔ Luò）遊學，廣泛研習《六經》，尤其擅長莊子和老子的學說。那些年長的有學問的人，沒有不佩服他深刻的見解的。二十一歲時，想要過江，跟隨范𡩋（Fàn 𡩋）學習。恰逢石虎（Shí Hǔ）突然暴斃，南方的道路被阻斷，未能實現志向。當時沙門釋道安（Shì Dào'ān）在太行常山（Tàiháng Chángshān）建造寺廟，慧遠一面盡心敬奉，認為道安是自己真正的老師。起初聽到安師講解《般若經》（Bōrě Jīng），豁然開悟，感嘆道：『諸子百家的不同議論，都不過是些糠秕罷了。』於是與母親和弟弟慧持（Huì Chí）一起剃度出家，精進思考諷誦佛經，以夜晚接續白天。因為尋求正直的道場，沙門曇翼（Tán Yì）常常供給燈燭的費用。安師聽聞后說：『曇翼確實是懂得人才的人。』慧遠法師神明英俊，志向與真理相合。到二十四歲時，非常擅長講解經義。有客人聽他說實相義（shíxiàng yì），反覆提問辯難，反而更加疑惑不解。慧遠法師便引用莊子的學說來作比類，使疑惑的人釋然。安師因此允許他不廢棄外道的典籍。常常面對眾人感嘆道：『能使佛法流傳到東土的，大概就是慧遠吧！』後來跟隨安師南遊襄陽（Xiāngyáng），遇到秦將符丕（Fú Pī）作亂，於是分散徒眾，各自前往不同的地方。年長的有德行的人臨別時，都得到安師的教誨，唯獨慧遠沒有聽到一句話。於是跪下請求說：『唯獨我沒有得到訓誡，恐怕不是同類。』安師說：『像你這樣的人，還擔憂什麼呢？』慧遠法師於是與弟子數十人，南行前往荊州（Jīngzhōu），居住在上明寺（Shàngmíng Sì）。考慮到過去與同門慧永（Huì Yǒng）約定在羅浮山（Luófú Shān）結廬而居，太元六年（Tàiyuán liù nián，晉孝武帝的年號），到達尋陽（Xúnyáng），看到廬山（Lú Shān）一帶空曠，可以靜心修行，於是建立精舍。因為離水源還很遠，舉起手杖敲擊地面說：『如果這裡可以居住，應當使腐朽的土壤涌出泉水。』說完，清澈的泉水便涌了出來。尋陽發生旱災，慧遠法師到池邊，誦讀《海龍王經》（Hǎilóngwáng Jīng）。
【English Translation】 English version 'Postscript to Biographies of Worthies Not Admitted into the Society'
No. 1543
'Biographies of the Eighteen Eminent Monks of Donglin'
Venerable Master Huiyuan (Huì Yuǎn Fǎshī, a famous monk of the Eastern Jin Dynasty)
The Dharma Master Huiyuan, whose surname was Jia (Jiǎ), was a native of Loufan (Lóufán) in Yanmen (Yànmén). He loved learning from a young age. At the age of thirteen, he followed his maternal uncle, Linghu Shi (Lìnghú Shì), to study in Xu and Luo (Xǔ Luò), extensively studying the Six Classics. He was particularly skilled in the teachings of Zhuangzi and Laozi. The elder and learned scholars all admired his profound insights. At the age of twenty-one, he intended to cross the river to study with Fan 𡩋 (Fàn 𡩋). However, Shi Hu (Shí Hǔ) suddenly died violently, and the southern route was blocked, preventing him from fulfilling his aspirations. At that time, the Shramana Shi Dao'an (Shì Dào'ān) built a monastery in Changshan (Chángshān) in Taihang (Tàiháng). Huiyuan wholeheartedly revered Dao'an, considering him his true teacher. Initially, upon hearing Master An's lecture on the Prajna Sutra (Bōrě Jīng), he suddenly awakened and exclaimed, 'The different opinions of the various schools of thought are nothing but chaff.' Thereupon, he and his mother and younger brother Huichi (Huì Chí) shaved their heads and became disciples, diligently contemplating and reciting the scriptures, continuing from night to day. Seeking an upright place for practice, the Shramana Tan Yi (Tán Yì) often provided the expenses for lamps and candles. Master An, upon hearing this, said, 'Tan Yi truly knows people.' Dharma Master Huiyuan was intelligent and outstanding, his aspirations aligned with truth. By the age of twenty-four, he was very skilled at explaining the meaning of the scriptures. A guest, upon hearing him speak of the meaning of reality (shíxiàng yì), repeatedly questioned and debated, but only became more confused. Dharma Master Huiyuan then used the teachings of Zhuangzi to make comparisons, which relieved the questioner's doubts. Master An therefore allowed him not to abandon the texts of other religions. He often sighed in front of the assembly, 'The one who will enable the Dharma to flow to the Eastern Land is probably Huiyuan!' Later, he followed Master An on a southern journey to Xiangyang (Xiāngyáng), where they encountered the Qin general Fu Pi (Fú Pī) causing chaos. Thereupon, they dispersed the disciples, each going to different places. The elder and virtuous ones received Master An's teachings at parting, but Huiyuan did not hear a word. So he knelt down and requested, 'I alone have not received instructions, I fear I am not of the same kind.' Master An said, 'What do you have to worry about?' Dharma Master Huiyuan then traveled south to Jingzhou (Jīngzhōu) with dozens of disciples, residing in Shangming Temple (Shàngmíng Sì). Considering his past agreement with his fellow disciple Huiyong (Huì Yǒng) to build a hermitage on Mount Luofu (Luófú Shān), in the sixth year of Taiyuan (Tàiyuán liù nián, the reign of Emperor Xiaowu of the Jin Dynasty), he arrived in Xunyang (Xúnyáng) and saw that the area around Mount Lu (Lú Shān) was vast and suitable for calming the mind. So he established a hermitage. Because it was still far from a water source, he raised his staff and struck the ground, saying, 'If this place is habitable, may the decayed soil bring forth a spring.' As soon as he finished speaking, a clear stream gushed out. Xunyang experienced a drought, and Dharma Master Huiyuan went to the side of the pond and recited the Sutra of the Dragon King of the Sea (Hǎilóngwáng Jīng).
。忽見神蛇從池而出。須臾大雨。歲竟有秋。因名龍泉精舍。永師先居廬山西林。欲邀同止。而師學侶𥨊眾。永乃謂刺史桓伊曰。遠公方富弘道。而貧道所棲。隘不可處。時師夢山神告曰。此山足可棲神。愿毋它往。其夕大雨雷震。詰旦林麓廣辟。素沙布地。楩楠文梓。充布地上。不知所自至。伊大敬感。乃為建剎。名其殿曰神運。以在永師舍東。故號東林。時大元十一年也。此山儀形九疊。峻聳天絕。而所居盡林壑之美。揹負爐峰。旁帶瀑布。清流環階。白雲生棟(廬山記匡裕先生殷周之際受道于仙人即巖成館人稱神仙之廬因名廬山尋陽記山高三千三百六十丈週二百五十里其山九疊水亦九派郡國志疊障九層包藏仙蹟)。別營禪室。最居靜深。凡在瞻履。神清氣肅。師聞天竺佛影。是佛昔化毒龍瑞跡。欣感於懷。后因邪舍律士。敘述光相。乃背山臨流。營筑龕室。淡辨圖寫。望如煙霧。複製五銘。刻於石。江州太守孟懷玉。別駕王喬之。常侍張野。晉安太守殷隱。黃門毛修之。主簿殷蔚。參軍王穆夜。孝廉范悅之。隱士宗炳等。咸賦銘贊(見廬山集)。先是尋陽陶侃刺廣州。漁人見海中有神光。網之。得金像文殊。志云。阿育王所造。后商人于海東獲一圓光。持以就像。若彌縫然。侃以送武昌寒溪主僧。僧珍常往夏口
。夜夢寺火而此像室獨有神護。馳還寺果焚。像室果存。及侃督江州。迎像。將還。至舟而溺。荊楚為之謠曰。陶惟劍雄。像以神標。云翔泥宿。邈何遙遙。可以誠至。難以力招。及寺成。師至江上。䖍禱之。像忽浮出。遂迎至神運殿。造重閣以奉之。因制文殊瑞像贊。嘗謂諸教三昧。其名甚眾。功高易進。唸佛為先。既而謹律息心之士。絕塵清信之賓。不期而至者。慧永(同師安公先居西林)。慧持(遠師同母弟)。道生曇順(並羅什門弟)。僧睿曇恒道昺曇詵道敬(並遠師門人)。佛䭾邪舍(此云覺明罽賓國人)。佛䭾䟦陀羅(此六覺賢迦維衛國人)。名儒劉程之(號遺民)。張野周續之張詮宗炳雷次宗等結社唸佛。世號十八賢。復率眾至百二十三人。同修凈土之業。造西方三聖像。建齋立誓。令劉遺民著發願文。而王喬之等。復爲念佛三昧詩以見志。師神貌嚴肅。瞻仰者則心戰。沙門有持如意致獻者。不敢陳白。竊留座隅而去。法師慧義。強正少可。謂師弟子慧寶曰。諸君膚淺。故於遠公望風推服。常至山。值師講法華。欲致難。輒內悸流汗。出謂慧寶曰。此公言貌。誠可敬服。殷仲堪任荊州。入山展敬。與師俱臨北澗松下。共談易道。終日忘倦。仲堪嘆曰。師智識深明。實難庶幾。師亦曰。君之才辨。如此流
【現代漢語翻譯】 （陶侃）晚上夢見寺廟失火，唯獨這座佛像的屋子有神靈保護。他趕回寺廟，寺廟果然被焚燬，佛像的屋子果然存在。等到陶侃督管江州時，迎接佛像，準備運回，船到江中卻沉沒了。荊楚一帶為此流傳歌謠說：『陶侃以劍術稱雄，佛像以神異著稱。像雲中飛翔，又像在泥中棲息，多麼遙遠啊。可以用誠心感應，難以用武力招來。』等到寺廟建成，慧遠法師來到江邊，虔誠祈禱，佛像忽然浮出水面，於是迎到神運殿，建造重閣來供奉它。因此創作了《文殊瑞像贊》。慧遠法師曾經說，各種佛教禪定，名稱很多，但功效高且容易進步的，以唸佛為先。因此，嚴守戒律、止息妄心的修行人，斷絕塵世、清凈信仰的客人，不約而同地來到這裡，有慧永（和他的老師安公先前住在西林寺）、慧持（慧遠的同母弟弟）、道生、曇順（都是鳩摩羅什的弟子）、僧睿、曇恒、道昺、曇詵、道敬（都是慧遠的門人）、佛䭾邪舍（翻譯為覺明，是罽賓國人）、佛䭾䟦陀羅（這六位是覺賢，是迦維衛國人）。名士劉程之（號遺民）、張野、周續之、張詮、宗炳、雷次宗等結社唸佛，世人稱為十八賢。又率領大眾達到一百二十三人，共同修習凈土法門，建造西方三聖像，建齋併發誓，讓劉遺民撰寫發願文。王喬之等人，又作唸佛三昧詩來表達心志。慧遠法師神態莊嚴，瞻仰他的人都會心生敬畏。有沙門拿著如意想要獻給他，不敢當面陳述，偷偷地留在座位角落就離開了。法師慧義，剛強正直，很少認可別人，對慧遠的弟子慧寶說：『你們這些人膚淺，所以對慧遠望風推崇。』曾經到山上，遇到慧遠講《法華經》，想要提出詰難，總是內心驚悸，流汗不止。出來后對慧寶說：『這位法師的言談舉止，確實令人敬佩。』殷仲堪擔任荊州刺史時，入山拜訪，與慧遠一同在北澗松樹下，共同談論《易經》，整天都不覺得疲倦。殷仲堪感嘆說：『法師的智慧見識深明，實在難以企及。』慧遠也說：『您的才華辯論，如此流暢，』
【English Translation】 （Tao Kan）dreamed at night that the temple was on fire, but only the room with this Buddha image was protected by divine power. He rushed back to the temple and indeed the temple had been burned down, and the room with the Buddha image was indeed still standing. When Tao Kan was in charge of Jiangzhou, he welcomed the image, intending to transport it back, but the boat sank in the river. The people of Jingchu circulated a ballad about it, saying: 'Tao Kan is known for his swordsmanship, and the image is known for its divine power. The image flies in the clouds and rests in the mud, how far away it is. It can be moved by sincerity, but it is difficult to summon by force.' When the temple was completed, Master Huiyuan came to the river and prayed sincerely, and the image suddenly floated to the surface, so it was welcomed to the Shenyun Hall and a double-layered pavilion was built to enshrine it. Therefore, he composed the 'Eulogy on the Auspicious Image of Manjusri'. Master Huiyuan once said that there are many kinds of Buddhist samadhi (concentration), but the one that is highly effective and easy to advance is mindfulness of the Buddha. Therefore, practitioners who strictly observe the precepts and calm their minds, and guests who have renounced the world and have pure faith, came here without prior arrangement, including Huiyong (who previously lived in the West Forest Temple with his teacher Master An), Huichi (Huiyuan's younger brother from the same mother), Daosheng, Tanshun (both disciples of Kumarajiva), Sengrui, Tanheng, Daobing, Tansen, Daojing (all disciples of Huiyuan), Buddhayasas (translated as Awakening Light, a person from the country of Kipin (Kashmir)), Buddhabhadra (these six are Juexian (Awakened Worthy), people from Kapilavastu). Famous scholars Liu Chengzhi (styled Yimin), Zhang Ye, Zhou Xuzhi, Zhang Quan, Zong Bing, Lei Cizong, and others formed a society to practice mindfulness of the Buddha, and were known as the Eighteen Sages. He also led the masses to reach one hundred and twenty-three people, practicing the Pure Land Dharma together, building the images of the Three Saints of the West, establishing a fast and making vows, and having Liu Yimin write a vow. Wang Qiao and others also composed poems on the Samadhi of Mindfulness of the Buddha to express their aspirations. Master Huiyuan's appearance was solemn, and those who looked up to him would feel awe. A Shramana (monk) wanted to offer him a Ruyi (scepter), but did not dare to state it in person, and secretly left it in the corner of the seat and left. Dharma Master Huiyi, was strong and upright, and rarely approved of others, and said to Huiyuan's disciple Huibao: 'You people are superficial, so you admire Huiyuan from afar.' Once he went to the mountain and encountered Huiyuan lecturing on the Lotus Sutra, wanting to raise objections, but he was always frightened and sweating profusely. After coming out, he said to Huibao: 'This master's words and deeds are indeed admirable.' When Yin Zhongkan was the governor of Jingzhou, he entered the mountain to pay his respects, and together with Huiyuan under the pine trees of the North Stream, they discussed the Book of Changes, and did not feel tired all day. Yin Zhongkan sighed and said: 'The master's wisdom and knowledge are profound and difficult to reach.' Huiyuan also said: 'Your talent for debate is so fluent,'
泉(後人名其處曰聰明泉)。司徒王謐。護軍王默。並欽慕風德。遙致敬禮(王謐有書往反)。盧循據江州。入山詣師。師少與循父遐同爲書生。及見循。歡然道舊。其徒諫曰。循為國寇。得不為人疑。師曰。我佛法中。情無取捨。識者自能察之。此何足懼。及宋武進討循設帳桑尾。左右曰。遠公素王廬山與循交厚。宋武曰。遠公世表之人。何可疑也。乃遣使馳書。遺以錢帛。有行者來侍師。善驅蛇。蛇為盡去。因號辟蛇行者。有一虎往來。時見行跡。未嘗傷人。人號遊山虎。師與社眾。每遊憩上方峰頂。患去水遠。它日有虎跑其石。水為之出。因號虎跑泉。又於一峰制涅槃疏。因名擲筆峰。初是大教流行。江東經卷未備。禪法無聞。律藏多𨷂。師乃命弟子法凈法領等。遠越蔥嶺。曠歲來還。皆獲梵本。昔安公在關中。請曇摩難提。出阿毗曇心論。其人未善晉言。頗多疑滯。后僧伽提婆至。即請重譯。及三法度論。於是二論乃興。師即制序以貽學者。聞鳩摩羅什入關。遣書通好。什答書曰。傳繹來貺。粗聞風德。經言末代東方有護法菩薩。欽哉仁者善弘其道。曇摩流支入秦。師遣弟子曇邕。請于關中。出十誦律流傳晉國。西土諸僧。咸稱漢地有大乘開士。每東向致禮獻心盧岳。及佛䭾䟦陀羅至。師即請出禪數諸經。于
【現代漢語翻譯】 現代漢語譯本 泉（後人將此地命名為聰明泉）。司徒王謐、護軍王默都欽佩慧遠法師的風範和德行，遙寄敬意（王謐曾有書信往來）。盧循佔據江州時，曾入山拜訪慧遠法師。慧遠法師年輕時曾與盧循的父親盧遐一同讀書。見到盧循后，高興地敘舊。他的弟子勸諫說：『盧循是國家的賊寇，這樣做恐怕會讓人懷疑。』慧遠法師說：『我佛法中，情不應有取捨分別。明智的人自然能夠明察，這有什麼可擔心的。』後來宋武帝劉裕進討盧循，在桑尾設帳。左右的人說：『慧遠法師一向隱居廬山，與盧循交往深厚。』宋武帝說：『慧遠法師是超脫世俗的人，怎麼可以懷疑他呢？』於是派遣使者送信，並贈送錢帛。有一位行者來侍奉慧遠法師，擅長驅蛇，將蛇全部驅趕走，因此被稱為『辟蛇行者』。有一隻老虎經常出沒，時常能見到它的軌跡，但從未傷人，人們稱它為『遊山虎』。慧遠法師與蓮社大眾，每次在上方峰頂遊玩休息時，苦於取水路途遙遠。有一天，有老虎跑過那塊石頭，水就從石頭裡流了出來，因此被稱為『虎跑泉』。慧遠法師又在一座山峰上撰寫《涅槃疏》，因此命名為『擲筆峰』。 起初是大乘佛教開始流行，但江東地區佛經不全，禪法也鮮為人知，律藏也多有殘缺。慧遠法師於是派遣弟子法凈、法領等人，遠赴蔥嶺（Pamir Mountains），歷經多年才返回，都帶回了梵文佛經原本。過去安世高在關中地區時，請曇摩難提翻譯《阿毗曇心論》（Abhidhammahrdaya Sutra），但曇摩難提不太擅長漢語，翻譯頗多疑難之處。後來僧伽提婆（Sanghadeva）來到，就請他重新翻譯，以及翻譯《三法度論》（Sanfadu lun），於是這兩部論典才得以弘揚。慧遠法師親自作序，贈送給學習者。聽說鳩摩羅什（Kumarajiva）進入關中，便寫信通好。鳩摩羅什回信說：『收到您翻譯的來信，略微聽聞您的風範和德行。佛經上說末法時代東方有護法菩薩，敬佩您能弘揚佛法。』曇摩流支（Dharmaruci）進入秦地，慧遠法師派遣弟子曇邕，前往關中請他翻譯《十誦律》（Dasa-bhana-vinaya），使其在晉國流傳。西域各國的僧人，都稱漢地有大乘開士，經常面向東方，在心中向廬山致敬。等到佛陀跋陀羅（Buddhabhadra）來到，慧遠法師就請他翻譯禪數等經典。
【English Translation】 English version The spring (later generations named the place 'Spring of Wisdom'). Situ Wang Mi and General Wang Mo both admired the virtue of Master Huiyuan (慧遠) (Master Huiyuan) and respectfully paid their respects from afar (Wang Mi had correspondence with him). When Lu Xun (盧循) occupied Jiangzhou, he went into the mountains to visit the Master. When Master Huiyuan was young, he studied with Lu Xun's father, Lu Xia (盧遐). Upon seeing Lu Xun, he happily reminisced about the old days. His disciples advised him, 'Lu Xun is a national traitor; wouldn't this cause suspicion?' The Master said, 'In my Buddhist teachings, there should be no attachment or aversion. Those with discernment will naturally be able to see through it. What is there to fear?' Later, when Emperor Wu of Song (宋武帝) [Liu Yu (劉裕)] advanced to attack Lu Xun, he set up camp at Sangwei. Those around him said, 'Master Huiyuan has always lived in seclusion on Mount Lu (廬山) and has a close relationship with Lu Xun.' Emperor Wu of Song said, 'Master Huiyuan is a person beyond worldly affairs; how can we doubt him?' So he sent an envoy with a letter and gifts of money and silk. A practitioner came to serve the Master, skilled at driving away snakes, and drove them all away, so he was called 'Snake-Repelling Practitioner'. A tiger roamed around, and its tracks were often seen, but it never harmed anyone. People called it 'Mountain-Roaming Tiger'. Master Huiyuan and the members of the White Lotus Society (蓮社), whenever they went to the summit of the Upper Fang Peak (上方峰) to rest, were troubled by the distance to fetch water. One day, a tiger ran across the rock, and water flowed out of it, so it was called 'Tiger-Running Spring'. Master Huiyuan also composed the Nirvana Commentary (涅槃疏) on a peak, so it was named 'Pen-Throwing Peak'. In the beginning, Mahayana Buddhism began to flourish, but the scriptures in the Jiangdong region were incomplete, and Chan (禪) practice was little known. The Vinaya (律藏) texts were also mostly incomplete. Master Huiyuan then sent his disciples Fa Jing (法凈), Fa Ling (法領), and others to travel far beyond the Pamir Mountains (蔥嶺). After many years, they returned, bringing back original Sanskrit Buddhist scriptures. In the past, when An Shigao (安世高) was in the Guanzhong region, he invited Dharmānandin (曇摩難提) to translate the Abhidhammahrdaya Sutra (阿毗曇心論), but Dharmānandin was not proficient in Chinese, and the translation had many doubtful points. Later, when Sangadeva (僧伽提婆) arrived, he was invited to re-translate it, as well as the Sanfadu lun (三法度論), so these two treatises were able to be propagated. Master Huiyuan personally wrote a preface and gave it to the students. Hearing that Kumārajīva (鳩摩羅什) had entered Guanzhong, he sent a letter to establish friendly relations. Kumārajīva replied, 'I have received your translated letter and have heard a little about your virtue. The scriptures say that in the Dharma-ending Age, there will be a Dharma-protecting Bodhisattva in the East. I admire your ability to propagate the Dharma.' When Dharmaruci (曇摩流支) entered Qin, Master Huiyuan sent his disciple Tan Yong (曇邕) to Guanzhong to invite him to translate the Dasa-bhana-vinaya (十誦律), so that it could be circulated in the Jin kingdom. Monks from various countries in the Western Regions all said that there was a Mahayana Bodhisattva in the Han land, and they often faced east and paid homage to Mount Lu in their hearts. When Buddhabhadra (佛陀跋陀羅) arrived, Master Huiyuan invited him to translate the dhyana and mathematical sutras.
是禪戒典出自廬山。幾至百卷。先是此土。未有泥洹常住之說。但言壽命長遠。師曰。佛是至極。至極則無變。無變之理。豈有窮耶。乃著法性論十四篇。羅什見而嘆曰。邊方未見經。便闇與理合。秦主欽風。以大智度論新譯致書求序。師以其文繁廣。乃抄其要為二十卷而為之序(羅什譯智論凡百卷)。桓玄征殷仲堪。要師出虎溪。稱疾不往。玄將入山。左右曰。昔殷仲堪禮敬于遠。請公勿屈。玄曰。仲堪死人耳。及玄見師不覺屈膝。所懷問難。不復敢發。及語至征討。師即不答。玄后以震主之威。勸令登仕。師正辭以答。玄不能強。既而欲沙汰眾僧。下教僚屬。曰沙門之徒。有能申述經誥。禁行修整者。始可以宣寄大化。其有違於此者。悉當罷黜。唯廬山道德所居。不在搜簡之列。師因致書廣立條制。玄悉從之。初庚冰輔政。以沙門應敬王者。何充奏不應禮。及玄在姑熟。復申冰議。師答書曰。袈裟非朝宗之服。缽盂非廊廟之器。塵外之客。不應致敬王者。乃著沙門不敬王者論五篇。一明在家者有天屬之愛。奉主之禮。二明出家以求志。變俗以達道。豈得與世典同其禮敬。三明求宗不順化。宗謂泥洹不變。以化盡為宅(泥洹即涅槃翻不生不滅)。不順化者。其生可滅。其神可冥。冥神絕境。謂之泥洹。而不隨順於生
【現代漢語翻譯】 現代漢語譯本： 《禪戒典》出自廬山，幾乎達到百卷之多。在此之前，中土還沒有關於『泥洹』（Nirvana，涅槃）常住的說法，只說壽命長遠。慧遠大師說：『佛是至高無上的，至高無上則沒有變化。沒有變化的道理，怎麼會有窮盡呢？』於是撰寫了《法性論》十四篇。鳩摩羅什（Kumarajiva）見到后讚歎說：『邊遠地方沒有見到這樣的經典，卻暗合了真理。』 秦主姚興欽佩慧遠大師的風範，因為新翻譯的《大智度論》而致書請求作序。慧遠大師認為《大智度論》文辭繁廣，於是抄錄其要點為二十卷，併爲之作序（鳩摩羅什翻譯的《大智度論》共一百卷）。 桓玄征討殷仲堪，要慧遠大師出虎溪相見，慧遠大師稱病不去。桓玄將要入山拜訪，左右勸說道：『過去殷仲堪對慧遠大師非常尊敬，請您不要委屈自己。』桓玄說：『殷仲堪不過是個死人罷了。』等到桓玄見到慧遠大師，不知不覺地屈膝行禮，所懷的疑問和難題，也不敢再提出來。等到談話涉及征討之事，慧遠大師就不再回答。桓玄後來憑藉震懾君主的威勢，勸說慧遠大師出仕為官，慧遠大師用正當的言辭回答，桓玄不能強迫他。 不久之後，桓玄想要整頓僧侶，下令給僚屬說：『僧侶之中，有能夠闡述經典教義，行為端正嚴謹的，才可以宣揚教化。那些違背這些要求的，都應當罷黜。只有廬山慧遠大師所居住的地方，不在搜查整頓之列。』慧遠大師因此致書，廣泛地制定條規制度，桓玄都聽從了他。 當初，庚冰輔政時，認為沙門（Shramana，出家修道者）應當尊敬王者。何充上奏認為不應當禮敬。等到桓玄在姑孰，又重提庚冰的建議。慧遠大師答覆說：『袈裟不是朝拜的服裝，缽盂不是朝廷的器物。塵世之外的修行者，不應當對王者致敬。』於是撰寫了《沙門不敬王者論》五篇。第一篇闡明在家之人有天生的親愛之情，有侍奉君主的禮節。第二篇闡明出家是爲了追求志向，改變世俗以通達真理，怎麼能與世俗的禮節相同呢？第三篇闡明追求根本真理就不順從世俗教化。根本真理指的是『泥洹』（Nirvana，涅槃，意為不生不滅），以世俗教化的終結作為歸宿（『泥洹』即涅槃，翻譯為不生不滅）。不順從世俗教化的人，他們的生命可以滅亡，他們的精神可以泯滅。泯滅精神，斷絕境界，就叫做『泥洹』，而不隨順於生命。
【English Translation】 English version: The 『Chan Precepts』 originated from Mount Lu, reaching almost a hundred scrolls. Before this, there was no concept of the permanence of 『Nirvana』 (Mudita, extinction) in this land, only talk of longevity. Master Huiyuan said, 『The Buddha is the ultimate, and the ultimate has no change. How can the principle of no change have an end?』 Thus, he wrote fourteen chapters of 『Treatise on the Nature of Dharma』. Kumarajiva (Kumarajiva) saw it and exclaimed, 『The remote region has not seen such scriptures, yet it secretly accords with the truth.』 The Qin ruler Yao Xing admired Master Huiyuan's demeanor and requested a preface due to the newly translated 『Mahaprajnaparamita Shastra』. Master Huiyuan considered the 『Mahaprajnaparamita Shastra』 to be extensive in its wording, so he copied its essentials into twenty scrolls and wrote a preface for it (Kumarajiva translated the 『Mahaprajnaparamita Shastra』 into a total of one hundred scrolls). Huan Xuan was campaigning against Yin Zhongkan and wanted Master Huiyuan to meet him at Tiger Creek, but Master Huiyuan declined due to illness. Huan Xuan was about to enter the mountain to visit, and his attendants advised, 『In the past, Yin Zhongkan greatly respected Master Huiyuan, please do not demean yourself.』 Huan Xuan said, 『Yin Zhongkan is just a dead man.』 When Huan Xuan met Master Huiyuan, he unconsciously knelt down, and he no longer dared to raise the questions and difficulties he had in mind. When the conversation touched on the matter of the campaign, Master Huiyuan stopped answering. Later, Huan Xuan, with the authority to intimidate the ruler, persuaded Master Huiyuan to serve as an official, but Master Huiyuan replied with righteous words, and Huan Xuan could not force him. Soon after, Huan Xuan wanted to rectify the Sangha (community of monks), and issued an order to his subordinates saying, 『Among the monks, those who can expound the teachings of the scriptures and whose conduct is upright and strict can propagate the teachings. Those who violate these requirements should be dismissed. Only the place where Master Huiyuan of Mount Lu resides is not subject to search and rectification.』 Therefore, Master Huiyuan wrote a letter, widely formulating regulations and systems, and Huan Xuan followed them all. Initially, when Geng Bing was in power, he believed that Shramanas (Shramana, wandering ascetics) should respect the ruler. He Chong memorialized that they should not pay respects. When Huan Xuan was in Gusuk, he reiterated Geng Bing's proposal. Master Huiyuan replied, 『The kasaya (robe) is not clothing for court audiences, and the alms bowl is not an object for the court. Practitioners beyond the mundane world should not pay respects to the ruler.』 Thus, he wrote five chapters of 『On Monks Not Respecting Kings』. The first chapter clarifies that those who are at home have natural affection and the etiquette of serving the ruler. The second chapter clarifies that leaving home is to pursue aspirations and change customs to attain the truth, how can it be the same as worldly etiquette? The third chapter clarifies that pursuing the fundamental truth does not conform to worldly teachings. The fundamental truth refers to 『Nirvana』 (Nirvana, meaning non-birth and non-death), taking the end of worldly teachings as its home (『Nirvana』 is Nirvana, translated as non-birth and non-death). Those who do not conform to worldly teachings, their lives can perish, and their spirits can be extinguished. Extinguishing the spirit and severing the realm is called 『Nirvana』, and does not conform to life.
生化化。流動無窮之境。斯所以不事王侯高尚其事。豈復有所禮敬者哉。四明體極不兼應。謂歷代君王體極之主。但務方內。而不可並御于方外。故曰不兼應。天地之道。功盡于運化。帝主之德。理極于順通。與夫獨絕之教。不變之宗。優劣明矣。若夫如來之道。則無所不應矣。五明形盡神不滅。謂火之傳於薪。猶神之傳於形。火之傳異薪。猶神之傳異形。方生方死。往來無窮。但悟澈者反本。惑理者逐物耳。有頃。玄篡位。即下書曰。佛法宏誕所未能了。初推奉主之情。故令興敬。今事既在己。宜盡謙光。諸道人。勿復致禮也。桓玄西奔。安帝自江陵還京師。輔國何無忌勸師侯迎。師稱疾不行。帝遣使勞問。師上書謝病。帝復下詔慰答。師嘗講喪服經(當是禮記小記大記四制等篇)。雷次宗宗炳等。並執卷承旨。次宗后著義疏。首稱雷氏。宗炳寄書責之曰。昔與足下面受于釋和尚。今便稱雷氏耶(陸德明毛詩音義云周續之與雷次宗同受詩義于遠法師亦此類也)。釋惠要患山中無刻漏。乃與水上立十二葉芙蓉。因波隨轉。分定晝夜以為行道之節。謂之蓮花漏。僧澈善篇牘。嘗至山南攀松而嘯。和風遠集。眾鳥悲鳴。超然有自得之趣。退咨于師曰。律禁管絃歌舞。若一吟一笑。可得為乎。師曰。茍以亂意。皆為非法。徹
【現代漢語翻譯】 現代漢語譯本： 『生化化』，意為生命的演變和轉化是無窮無盡的境界。因此，修行之人不為王侯將相服務，而是追求高尚的志向。難道還會再有什麼需要禮敬的嗎？ 『四明體極不兼應』，意思是說，歷代君王作為世俗權力的極致，他們的統治範圍僅限於國內，無法同時駕馭世俗之外的精神領域。所以說『不兼應』。天地的執行法則，其功用在於生生不息的演化；帝王的德行，其道理在於順應天道，通達民情。而那些主張絕對和不變的宗教，它們的優劣之處就顯而易見了。如果像如來的教導，那就是無所不應了。 『五明形盡神不滅』，這就像火從木柴上傳遞一樣，精神從形體上傳遞。火從不同的木柴上傳遞，就像精神從不同的形體上傳遞。生命不斷地產生和消逝，往來循環，沒有窮盡。只是覺悟的人能夠迴歸本源，而迷惑的人則追逐外物罷了。 不久之後，桓玄篡位，隨即下令說：『佛法博大精深，我還沒有完全理解。當初推崇佛法，是出於對前任君主的尊重，所以才提倡禮敬。現在我已經即位，應該更加謙虛謹慎。各位道人，不必再對我行禮了。』 桓玄向西逃竄，安帝從江陵返回京師。輔國將軍何無忌勸慧遠法師前去迎接，慧遠法師稱病沒有前往。安帝派遣使者慰問，慧遠法師上書謝病。安帝再次下詔慰問答覆。 慧遠法師曾經講解《喪服經》（應該是《禮記》中的《小記》、《大記》、《四制》等篇章）。雷次宗、宗炳等人，都拿著書卷聽從他的教誨。雷次宗後來撰寫義疏，開頭署名為雷氏。宗炳寫信責備他說：『過去我和你一起在釋慧遠和尚那裡學習，現在卻只稱雷氏嗎？』（陸德明的《毛詩音義》記載，周續之和雷次宗也曾一起向遠法師學習詩義，情況類似）。 釋惠要苦於山中沒有計時工具，於是就在水面上設定了十二片芙蓉花瓣，隨著水波轉動，以此來區分晝夜，作為修行的節律，稱之為蓮花漏。 僧澈擅長寫作，曾經到山南攀著松樹長嘯，和風吹拂，遠處的鳥兒也發出悲鳴，他超然自得。回來後向慧遠法師請教說：『戒律禁止管絃歌舞，如果只是吟誦或微笑，可以嗎？』慧遠法師說：『如果擾亂心意，都是不合法的。』僧澈
【English Translation】 English version: 'Birth transforms birth.' This means that the evolution and transformation of life is an endless realm. Therefore, practitioners do not serve kings and nobles, but pursue lofty aspirations. Is there anything else to be revered? 'The Four Luminaries' embodiment of the ultimate does not encompass everything.' This means that emperors of past dynasties, as the ultimate in secular power, their rule was limited to the country and could not simultaneously govern the spiritual realm beyond the secular. Therefore, it is said 'does not encompass everything.' The way of heaven and earth, its function lies in continuous evolution; the virtue of the emperor, its principle lies in conforming to the way of heaven and understanding the people's feelings. The advantages and disadvantages of those religions that advocate absoluteness and immutability are obvious. If it is like the teachings of the Tathagata, then it is all-encompassing. 'The Five Luminaries' form ends, but the spirit does not perish.' This is like fire being transmitted from firewood, spirit being transmitted from form. Fire being transmitted from different firewood is like spirit being transmitted from different forms. Life is constantly born and dies, coming and going in endless cycles. Only those who are enlightened can return to the source, while those who are confused pursue external things. Not long after, Huan Xuan usurped the throne and immediately issued an order saying: 'The Buddha's teachings are vast and profound, and I have not fully understood them. The initial promotion of Buddhism was out of respect for the previous monarch, so I advocated reverence. Now that I have ascended the throne, I should be more humble and cautious. All Daoists, there is no need to salute me anymore.' Huan Xuan fled west, and Emperor An returned to the capital from Jiangling. General He Wuji, who assisted the state, advised Dharma Master Huiyuan to greet him, but Dharma Master Huiyuan claimed illness and did not go. Emperor An sent an envoy to inquire, and Dharma Master Huiyuan wrote a letter to thank him for his concern. Emperor An issued another edict to comfort him in reply. Dharma Master Huiyuan once lectured on the 'Treatise on Mourning Garments' (probably the chapters 'Xiao Ji,' 'Da Ji,' and 'Si Zhi' in the 'Book of Rites'). Lei Cizong, Zong Bing, and others all held scrolls and listened to his teachings. Lei Cizong later wrote a commentary, beginning with the name Lei. Zong Bing wrote a letter to rebuke him, saying: 'In the past, you and I studied together with the monk Shi Huiyuan, but now you only call yourself Lei?' (Lu Deming's 'Annotations and Explanations of the Mao Poems' records that Zhou Xuzhi and Lei Cizong also studied the meaning of the poems with Dharma Master Yuan, and the situation was similar). Shi Huiyao was troubled by the lack of a timing device in the mountains, so he set up twelve lotus petals on the water, which rotated with the waves, using this to distinguish day and night as a rhythm for practice, calling it the lotus clock. Monk Che was good at writing and once went to the south of the mountain to climb pine trees and whistle, the gentle breeze blowing, and the distant birds also chirped sadly, he was transcendent and self-satisfied. After returning, he asked Dharma Master Huiyuan for advice, saying: 'The precepts prohibit stringed instruments, singing, and dancing, is it permissible to just chant or smile?' Dharma Master Huiyuan said: 'If it disturbs the mind, it is all illegal.' Monk Che
唯而止。師居山三十年。跡不入俗。唯以凈土克勤于念。初十一年澄心繫想。三睹聖相沉厚不言。后十九年七月晦夕。于般若臺之東龕。方從定起。見阿彌陀佛。身滿虛空。圓光之中。有諸化佛。觀音勢至。左右侍立。又見水流光明。分十四支。流注上下。演說苦空無常無我之音。佛告之曰。我以本願力。故來安慰汝。汝后七日。當生我國。又見佛䭾邪舍慧持(義熙八年先逝)慧永(義熙十年先逝)劉遺民(義熙六年先逝)在佛之側。前揖師曰。師志在先。何來之晚。師語法凈惠寶曰。吾始居此十一年中三見佛相。今復見之。吾生凈土必矣。又曰。七日之期。斯為漸矣。即𥨊疾。制遺誡曰。吾昔以知命之年。托業此山。自審有必盡之期。便欲絕跡外緣以求其志。良由性弱於斷。遂令同趣相引。時賢過眷。情以類感。不覺形與運頹。今年已八十三矣。仰尋違離之誨。俯慨自負之心。徒令此生虛謝。以悼往疾之深。今于至時露骸松林之下。即嶺為墳。無土木同狀。此乃古人之禮。汝等勿違。茍神理不昧。庶達其誠。大哀世尊。亦當祐之以道。門徒號慟若喪父母。師以世情難割。乃制七日展哀。至期始順寂。即義熙十二年八月六日也。弟子不忍露屍。與尋陽太守阮侃奉全軀舉葬于西嶺。累石為塔。謝靈運立碑以銘。遺德張野
作序。自稱門人。宗炳復立碑于寺門。以表德業。師將終耆德請以豉酒治病。師曰律無通文。請飲米汁。師曰。日過中矣。又請食蜜和水。乃令披律尋文。卷未半而終。所著經論諸序銘贊詩記凡十卷。號廬山集(刻梓在越府)。自佛圖澄道安師遠法師曇順僧睿五世為國師云。唐宣宗大中二年。追諡辯覺大師。升元三年。追諡正覺(南唐李先主年號即晉高祖皇帝天福四年也)。大宋太宗太平興國三年。追諡圓悟大師凝寂之塔。
慧永法師
西林法師慧永。河內潘氏。年十二出家。事沙門竺曇現。初習禪于恒山。與遠師同依安法師。期結宇羅浮。及遠師為安公所留。師乃欲先度五嶺。太元初至尋陽刺史陶范素挹道風。乃留憩廬山。舍宅為西林以奉師。布衣蔬食。精心克己。容嘗含笑。語不傷物。峰頂別立茅室持往禪思。至其室者。常聞異香。因號香谷。一虎同居。人至輒驅去。遠師來之龍泉桓伊為立東林。三十年影不出山。師居西林。亦如之。嘗因法事至近邑。還山薄暮烏橋營主醉騎馬當道遮師不聽去。師以杖指馬。馬驚走。營主僕地。師捧慰之遂還。營主病。往寺誨罪。師曰。非貧道意。為禱之。尋愈。鎮南將軍何無忌鎮尋陽。至虎溪。請遠公及師。遠公持名望。從徒百餘。高言華論。舉止可觀。師衲衣半
【現代漢語翻譯】 現代漢語譯本： 作序的人自稱是門人。宗炳又在寺門立碑，來表彰慧永法師的德行和事業。慧永法師將要去世時，耆德請用豆豉酒為他治病。慧永法師說：『戒律沒有允許的條文。』他們請求飲用米汁。慧永法師說：『已經過了中午了。』又請求食用蜂蜜和水，於是慧永法師命令人展開戒律尋找條文，書卷還沒翻到一半就去世了。他所著的經論序文、銘文、贊詩、記述等共有十卷，號為《廬山集》（刻印在越府）。從佛圖澄（Jī Fotucheng，一位著名的佛教僧侶）到道安（Dao An，一位佛教僧侶）、師遠（Shi Yuan，一位佛教僧侶）、法師曇順（Fashi Tanshuan，一位佛教僧侶）、僧睿（Seng Rui，一位佛教僧侶），五代都作為國師。唐宣宗大中二年，追諡為辯覺大師。南唐升元三年，追諡為正覺（南唐李後主年號，即晉高祖皇帝天福四年）。大宋太宗太平興國三年，追諡為圓悟大師，並建有凝寂之塔。
慧永法師
西林寺的慧永法師，是河內潘氏人。十二歲出家，侍奉沙門竺曇現（Zhu Tanxian，一位佛教僧侶）。最初在恒山學習禪定，與遠師（Yuan Shi，即慧遠法師）一同依止安法師（An Fashi，一位佛教僧侶）。他們約定在羅浮山結廬隱居。等到遠師被安法師挽留，慧永法師就想先度過五嶺。太元年間初到尋陽，刺史陶范（Tao Fan，一位官員）一向仰慕慧永法師的道風，於是留他在廬山居住，捨棄住宅作為西林寺來供奉慧永法師。慧永法師身穿布衣，吃蔬菜，內心嚴格要求自己，容貌常常帶著笑容，說話不傷害他人。他在峰頂另外建立茅屋，用來禪思。到他禪室的人，常常聞到奇異的香氣，因此號為香谷。一隻老虎與他同住，有人來就驅趕老虎離開。遠師來到廬山龍泉，桓伊（Huan Yi，一位官員）為他建立東林寺。三十年沒有走出山。慧永法師住在西林寺，也像這樣。曾經因為佛事到附近的城邑，返回山裡時，傍晚烏橋的營主喝醉了騎馬擋住慧永法師的道路，不讓他過去。慧永法師用手杖指著馬，馬受驚跑開，營主摔倒在地。慧永法師扶起他安慰他，然後就回去了。營主生病，到寺廟懺悔謝罪。慧永法師說：『這不是貧僧的本意。』為他祈禱，不久就好了。鎮南將軍何無忌（He Wuji，一位將軍）鎮守尋陽，到虎溪，邀請遠公（Yuan Gong，即慧遠法師）和慧永法師。遠公憑藉名望，跟隨的徒弟有一百多人，高談闊論，舉止可觀。慧永法師穿著粗布僧衣，只露出半個肩膀。
【English Translation】 English version: The preface writer identifies himself as a disciple. Zong Bing also erected a stele at the temple gate to commend the virtues and achievements of Master Huiyong. When Master Huiyong was about to pass away, the elders requested to treat his illness with fermented soybean wine. Master Huiyong said, 'The precepts do not have a provision for that.' They requested to drink rice water. Master Huiyong said, 'It is past noon.' They further requested to eat honey mixed with water, so Master Huiyong ordered someone to unfold the precepts and search for a provision, but he passed away before the scroll was halfway through. He authored ten volumes of prefaces, inscriptions, eulogies, and records on scriptures and treatises, collectively known as 'Lushan Collection' (printed in Yue Prefecture). From Fotucheng (Jī Fotucheng, a renowned Buddhist monk) to Dao An (Dao An, a Buddhist monk), Shiyuan (Shi Yuan, a Buddhist monk), Dharma Master Tanshuan (Fashi Tanshuan, a Buddhist monk), and Sengrui (Seng Rui, a Buddhist monk), they served as national teachers for five generations. In the second year of the Dazhong era of Emperor Xuanzong of the Tang Dynasty, he was posthumously honored as the 'Master of Discriminating Enlightenment'. In the third year of the Shengyuan era of the Southern Tang Dynasty, he was posthumously honored as the 'Master of Correct Enlightenment' (the reign title of Li Xian, the Later Lord of Southern Tang, which was also the fourth year of the Tianfu era of Emperor Gaozu of the Jin Dynasty). In the third year of the Taiping Xingguo era of Emperor Taizong of the Great Song Dynasty, he was posthumously honored as the 'Master of Perfect Understanding', and the Pagoda of Tranquil Stillness was built.
Dharma Master Huiyong
Dharma Master Huiyong of the West Forest Temple was from the Pan family of Hanoi. He left home at the age of twelve and served the Shramana Zhu Tanxian (Zhu Tanxian, a Buddhist monk). He initially studied Chan meditation at Mount Heng and, together with Master Yuan (Yuan Shi, i.e., Dharma Master Huiyuan), relied on Dharma Master An (An Fashi, a Buddhist monk). They agreed to build a hermitage in Mount Luofu. When Master Yuan was retained by Dharma Master An, Master Huiyong intended to cross the Five Ridges first. In the early years of the Taiyuan era, Tao Fan (Tao Fan, an official), the governor of Xunyang, had always admired Master Huiyong's virtuous conduct, so he invited him to reside in Mount Lu, donating his residence as the West Forest Temple to serve Master Huiyong. Master Huiyong wore cloth garments, ate vegetables, strictly disciplined himself, always had a smile on his face, and spoke without harming others. He built a separate thatched hut on the peak for Chan meditation. Those who came to his meditation chamber often smelled strange fragrances, hence it was named Fragrant Valley. A tiger lived with him, and he would drive the tiger away whenever people came. When Master Yuan came to Dragon Spring in Mount Lu, Huan Yi (Huan Yi, an official) built the East Forest Temple for him. He did not leave the mountain for thirty years. Master Huiyong lived in the West Forest Temple, and it was the same. Once, due to Buddhist affairs, he went to a nearby town. On his way back to the mountain, the camp commander of Black Bridge, drunk and riding a horse, blocked Master Huiyong's path, not allowing him to pass. Master Huiyong pointed his staff at the horse, and the horse, startled, ran away, causing the camp commander to fall to the ground. Master Huiyong helped him up and comforted him before returning. The camp commander fell ill and went to the temple to repent and confess his sins. Master Huiyong said, 'This was not this poor monk's intention.' He prayed for him, and he soon recovered. General He Wuji (He Wuji, a general), the General of the South, garrisoned Xunyang and went to Tiger Creek, inviting Master Yuan (Yuan Gong, i.e., Dharma Master Huiyuan) and Master Huiyong. Master Yuan, relying on his reputation, had more than a hundred disciples following him, engaging in lofty discussions and exhibiting admirable conduct. Master Huiyong wore a coarse cloth robe, exposing only half of his shoulder.
脛。荷錫捉缽。松下飄然而至。無忌謂眾曰。永公清散之風。乃多於遠師也。師標誠植愿。動在安養。義熙十年在疾。忽斂衣求屣欲起。眾驚問。師曰。佛來也。言終而化。異香七日。方歇葬于寺之西南。春秋八十三。唐玄宗朝。詔重建塔亭。追諡覺寂大師實智之塔。
慧持法師
法師慧持。遠公同母弟也。幼讀書一日所記常敵十日。年十八與兄同事安公。遍學眾經。遊刃三藏。及安公在襄陽遣遠公與師東下。遂止廬山。師形長八尺衲衣垂膝。徒屬三百。師為上首。豫章太守范𡩋請師講法華經阿毗曇論四方云聚瑯邪王珣與范𡩋書問遠持二公孰愈。𡩋曰。誠謂賢兄賢弟。珣復書曰。但令如弟。誠未之有。況復賢邪羅什在關中。遙相欽敬。每致書通好。隆安三年。辭兄入蜀。遠公留之曰。人生愛聚。汝獨樂離。師曰。滯情愛聚者。本不應出家。今既割欲求道。正以西方為期耳。即悵然而別。至成都[郫-卑+((白-日+田)/廾)]縣。居龍淵寺。大弘佛法。升其堂者。號登龍門。義熙八年順寂春秋七十六。臨終遺命。務嚴律儀。專心凈業。以東間經籍付道泓。西間法典付曇蘭。以泓行業清敏。蘭神悟天發。並能系軌師蹤焉。
道生法師
法師道生。魏氏。鉅鹿人。幼從竺法汰出家披對經誥。
【現代漢語翻譯】 現代漢語譯本： 脛（脛，地名）。手持錫杖，拿著缽，輕飄飄地來到這裡。無忌對大家說：『永公（永公，人名）清高散淡的風度，比遠師（遠師，指慧遠）還要多啊。』慧遠大師立下真誠的誓願，一舉一動都想著往生安養凈土。義熙十年（公元414年）生病時，忽然整理好衣服，想要穿鞋起身。大家驚慌地詢問，慧遠大師說：『佛來了。』說完就圓寂了。奇異的香味持續了七天才消散，安葬在寺廟的西南方。享年八十三歲。唐玄宗時期，下詔重建塔亭，追諡為覺寂大師實智之塔。 慧持法師 法師慧持（慧持，人名），是慧遠（慧遠，人名）的同母弟弟。小時候讀書，一天所記住的內容常常抵得上別人十天。十八歲時與哥哥一起侍奉安公（安公，人名），廣泛學習各種經典，精通三藏。等到安公在襄陽時，派遣慧遠和慧持向東去，於是就住在廬山。慧持法師身材高大，八尺的身材，穿著的僧衣垂到膝蓋。門徒有三百人，慧持法師是他們的首領。豫章太守范𡩋（范𡩋，人名）請慧持法師講解《法華經》、《阿毗曇論》，四方的人像云一樣聚集而來。瑯邪王珣（王珣，人名）寫信給范𡩋，詢問慧遠和慧持兩位法師誰更優秀。范𡩋回答說：『我確實認為是賢兄賢弟。』王珣回信說：『只要像弟弟這樣，確實是沒有的，更何況是賢能呢？』鳩摩羅什（鳩摩羅什，人名）在關中，遙遠地互相欽佩，常常寫信來往，互通友好。隆安三年（公元399年），慧持向哥哥辭別，要入蜀。慧遠挽留他說：『人生都喜歡相聚，唯獨你喜歡離別。』慧持說：『執著于情感喜歡相聚的人，本來就不應該出家。現在既然已經割捨慾望追求佛道，正是以西方凈土為目標啊。』於是悵然地告別。到達成都[郫-卑+((白-日+田)/廾)]縣，住在龍淵寺，大力弘揚佛法。登上他講堂的人，號稱是登上了龍門。義熙八年（公元412年）安詳圓寂，享年七十六歲。臨終時留下遺命，務必嚴守戒律，專心修習凈土法門。將東邊的經籍交給道泓（道泓，人名），西邊的法典交給曇蘭（曇蘭，人名）。因為道泓的品行清高敏捷，曇蘭的神悟是天生的，都能夠繼承和遵循他的足跡。 道生法師 法師道生（道生，人名），是魏氏，鉅鹿人。從小跟隨竺法汰（竺法汰，人名）出家，披閱和研讀經書。
【English Translation】 English version: Jing (Jing, place name). Holding a tin staff and a bowl, he gracefully arrived. Wuji (Wuji, person's name) said to the crowd, 'Yong Gong's (Yong Gong, person's name) pure and detached demeanor surpasses even Master Yuan (Master Yuan, referring to Huiyuan).' Master Huiyuan established a sincere vow, with every action focused on rebirth in the Pure Land of Amitabha. In the tenth year of Yixi (414 AD), during an illness, he suddenly straightened his clothes and sought his shoes, wanting to rise. The crowd asked in surprise. Master Huiyuan said, 'The Buddha is coming.' He passed away as he finished speaking. A strange fragrance lingered for seven days before dissipating. He was buried southwest of the temple. He lived to the age of eighty-three. During the reign of Emperor Xuanzong of the Tang Dynasty, an edict was issued to rebuild the pagoda pavilion, posthumously honoring it as the Pagoda of Master Jueji Shizhi. Dharma Master Huichi Dharma Master Huichi (Huichi, person's name) was the younger brother of Huiyuan (Huiyuan, person's name) from the same mother. When he was young, he could remember in one day what usually took others ten days to learn. At the age of eighteen, he served Master An (Master An, person's name) with his brother, extensively studying various scriptures and mastering the Tripitaka. When Master An was in Xiangyang, he sent Huiyuan and Huichi eastward, and they settled at Mount Lu. Dharma Master Huichi was tall, eight feet in height, with his monastic robe reaching his knees. He had three hundred disciples, and Dharma Master Huichi was their leader. Fan Ning (Fan Ning, person's name), the governor of Yuzhang, invited Dharma Master Huichi to lecture on the 'Lotus Sutra' and the 'Abhidhamma Treatise,' and people gathered from all directions like clouds. Wang Xun (Wang Xun, person's name) of Langya wrote to Fan Ning, asking which of the two masters, Huiyuan and Huichi, was more outstanding. Fan Ning replied, 'I truly believe they are virtuous brothers.' Wang Xun replied, 'To be like the younger brother is indeed rare, let alone being virtuous?' Kumarajiva (Kumarajiva, person's name) in Guanzhong admired them from afar and often exchanged letters, maintaining friendly relations. In the third year of Long'an (399 AD), Huichi bid farewell to his brother, intending to enter Shu. Huiyuan tried to dissuade him, saying, 'People love to gather, yet you alone enjoy parting.' Huichi said, 'Those who cling to emotions and love to gather should not have left home. Now that I have severed desires and seek the path, I am aiming for the Western Pure Land.' Then he sadly departed. He arrived at Longyuan Temple in Chengdu [郫-卑+((白-日+田)/廾)] County, vigorously promoting the Dharma. Those who ascended his lecture hall were said to have ascended the Dragon Gate. In the eighth year of Yixi (412 AD), he passed away peacefully at the age of seventy-six. On his deathbed, he left instructions to strictly observe the precepts and wholeheartedly cultivate the Pure Land practice. He entrusted the scriptures in the east room to Daohong (Daohong, person's name) and the Dharma texts in the west room to Tanlan (Tanlan, person's name), because Daohong's conduct was pure and quick-witted, and Tanlan's enlightenment was innate, and both were able to inherit and follow in his footsteps. Dharma Master Daosheng Dharma Master Daosheng (Daosheng, person's name) was from the Wei family, a native of Julu. He left home at a young age to follow Zhu Fatai (Zhu Fatai, person's name), studying and reciting the scriptures.
一覽能誦。年在志學。便登講座。吐納明辨。雖宿望莫敢酬抗。初依盧山常以入道之要慧解為本。乃與僧睿慧嚴慧觀等遊學長安。從羅什受業關中。僧徒咸仰神悟。嘗喟然嘆曰。自經典東流。譯人重阻多滯權文。鮮通圓義。若忘筌得魚。始可與言道矣。於是校閱真俗精練空有研思因果。乃立善不受報。及頓悟成佛義又著二諦論。佛性常有論。佛無凈土論。應有緣論。並籠罩舊說妙有淵旨。守文之徒嫌嫉競起。師又以法顯三藏所翻泥洹經本先至(六卷成文)。經云。除一闡提。皆有佛性。師云。夫稟質二儀。皆有涅槃。正因闡提含生之類。何得獨無佛性。蓋是經來未盡耳。乃唱闡提之人。皆得成佛。時大本未傳。孤明先發。舊學僧黨。以為背經。遂顯大眾。擯而遣之。師正容誓之曰。若我所說背經。當見身癘疾。若與實相不背。愿舍壽之日。踞師子座。遂拂衣而行。及后大經至聖行品云。一闡提人。雖復斷善。猶有佛性。於是諸師皆為愧服。師被擯南還入虎丘山。聚石為徒。講涅槃經。至闡提處。則說有佛性。且曰。如我所說契佛心否。群石皆為點頭。旬日學眾雲集。忽雷震青園。佛殿有龍昇天。因改寺曰龍光。師于寺請罽賓律師譯沙彌塞律傳於世。既而辭眾復投廬山預蓮社。久之還都止青霞寺。宋文帝大會沙門親御地
【現代漢語翻譯】 現代漢語譯本： 他能一覽便誦讀經文，在志學之年（十五歲）就登上講座。言談吐納，明辨事理，即使是年長的有聲望的人也不敢與他爭辯。最初依止廬山，常以通過智慧理解入道之關鍵。於是與僧睿（Saṃghabhūti，人名），慧嚴（Huìyán，人名），慧觀（Huìguān，人名）等人遊學長安，跟隨鳩摩羅什（Kumārajīva）在關中學習。僧人們都仰慕他的神悟。他曾感慨地說：『自從佛經傳入中國，翻譯的人重重阻礙，大多拘泥於文字，很少能通達圓滿的意義。如果能像忘記捕魚的工具而得到魚一樣，才可以和他談論佛道。』於是他校閱真俗，精研空有，研究因果。於是創立了『善不受報』以及『頓悟成佛』的義理，又著有《二諦論》（Two Truths Theory），《佛性常有論》（Buddha-nature is Eternal Theory），《佛無凈土論》（Buddha has no Pureland Theory），《應有緣論》（Dependent Origination Theory），都籠罩了舊有的說法，蘊含著精妙深遠的旨意。拘泥於文字的人因此嫌棄嫉妒，紛紛而起。當時法顯（Fǎxiǎn）三藏所翻譯的《泥洹經》（Nirvana Sutra）的原本先到（六卷成文）。經中說：『除了斷善根的一闡提（icchantika，斷善根者），都有佛性。』他認為：『凡是稟受天地之氣的，都有涅槃（nirvana，寂滅）。正因為一闡提包含著有生命的種類，怎麼能唯獨沒有佛性呢？』大概是經文傳來的還不完整罷了。於是他倡導一闡提之人，都能成佛。當時《大般涅槃經》（Mahāparinirvāṇa Sūtra）尚未傳來，他獨自闡明了這個道理。舊學僧侶認為他違背了經文，於是在大眾面前，排斥並遣送了他。他神色莊重地發誓說：『如果我所說的違背了經文，就讓我身上長滿惡疾；如果與實相不違背，愿我在舍壽之日，安坐獅子座。』於是拂袖而去。等到後來《大般涅槃經》傳到，聖行品中說：『一闡提人，即使斷了善根，仍然有佛性。』於是眾位法師都感到慚愧佩服。他被驅逐後向南返回，進入虎丘山。聚集石頭作為聽眾，講解《涅槃經》。講到一闡提之處，就說他們有佛性，並且說：『像我所說的符合佛的心意嗎？』群石都點頭。十天之內，學眾雲集。忽然雷震青園，佛殿有龍昇天，因此改寺名為龍光。他在寺中請罽賓（Kashmir）律師翻譯《沙彌塞律》（Śrāmaṇera Vinaya）傳於世。不久之後，他辭別眾人，再次前往廬山，參與蓮社。很久之後，他回到都城，住在青霞寺。宋文帝（Emperor Wen of Song）大會沙門，親自御駕前往。
【English Translation】 English version: He could recite after one glance and ascended the lecture seat at the age of aspiration for learning (fifteen years old). His speech was articulate, and he reasoned clearly, so that even the elder and prestigious ones dared not argue with him. Initially, he relied on Mount Lu, often regarding the key to entering the path as understanding through wisdom. Therefore, he traveled and studied in Chang'an with Saṃghabhūti, Huìyán, Huìguān, and others, and studied with Kumārajīva in Guanzhong. The monks all admired his divine understanding. He once sighed and said, 'Since the Buddhist scriptures were introduced to China, the translators have faced many obstacles, mostly adhering to the literal meaning, and rarely able to convey the complete meaning. If one can forget the tool for catching fish and obtain the fish, then one can talk about the Buddhist path with him.' Therefore, he reviewed the true and the conventional, thoroughly studied emptiness and existence, and researched cause and effect. Thus, he established the doctrines of 'good deeds not receiving retribution' and 'sudden enlightenment to Buddhahood,' and also wrote the Two Truths Theory, the Buddha-nature is Eternal Theory, the Buddha has no Pureland Theory, and the Dependent Origination Theory, all of which encompassed the old theories and contained profound and far-reaching meanings. Those who adhered to the literal meaning therefore disliked and envied him, and rose up in opposition. At that time, the original Nirvana Sutra translated by the Tripiṭaka master Fǎxiǎn arrived first (six volumes in writing). The sutra said, 'Except for the icchantika (those who have severed their roots of goodness), all have Buddha-nature.' He believed, 'All who receive the Qi of heaven and earth have nirvana. Precisely because the icchantika contains living beings, how can they alone not have Buddha-nature?' It was probably because the scriptures that were transmitted were not yet complete. Therefore, he advocated that icchantikas can all become Buddhas. At that time, the Mahāparinirvāṇa Sūtra had not yet been transmitted, and he alone elucidated this principle. The old school of monks thought that he violated the scriptures, so in front of the assembly, they ostracized and sent him away. He solemnly vowed, 'If what I say violates the scriptures, may I be covered with leprosy; if it does not violate the true nature, may I sit on a lion throne on the day I relinquish my life.' Then he brushed his sleeves and left. Later, when the Mahāparinirvāṇa Sūtra arrived, the chapter on Holy Conduct said, 'Even if the icchantika has severed his roots of goodness, he still has Buddha-nature.' Thereupon, all the Dharma masters felt ashamed and admired him. After he was expelled, he returned south and entered Tiger Hill. He gathered stones as listeners and lectured on the Nirvana Sutra. When he spoke of the icchantika, he said that they had Buddha-nature, and said, 'Does what I say accord with the Buddha's mind?' The stones all nodded. Within ten days, the students gathered. Suddenly, thunder shook Qingyuan, and a dragon ascended to heaven from the Buddha hall, so the temple was renamed Longguang. In the temple, he asked the Kashmir lawyer to translate the Śrāmaṇera Vinaya and transmit it to the world. Soon after, he bid farewell to everyone and went to Mount Lu again to participate in the Lotus Society. After a long time, he returned to the capital and lived in Qingxia Temple. Emperor Wen of Song held a grand assembly of monks and personally went there.
筵食至良久。眾疑過中。帝曰。始可中耳。生乃曰。白日麗天。天言始中。何得非中。遂舉箸而食。一眾從之。莫不嘆其機辯。時王弘范泰顏延之並挹敬風猷相從問道元嘉十一年十一月庚子于廬山升座說法將畢。眾見麈尾紛然墜地隱幾而化。宛若入定諸師聞之。益信前誓有證。翌日葬于廬山之西阜。初關中僧肇。始注維摩詰經。世咸玩味師乃更發深旨。人服其妙。所述維摩詰法華泥洹小品諸經皆有義疏時以師能推闡提得佛之義。於是顯其頓悟不受報等論。
曇順法師
法師曇順。黃龍人。幼出家承訓羅什講釋群經妙盡色空無著之旨。什嘆曰。此子奇器也。後來廬山同修凈業。寧蠻校尉劉遵孝于江陵立寺。要師經始。盛弘唸佛三昧之道。宋元嘉二年。別眾坐逝。異香滿室。春秋七十九。
僧睿法師
法師僧睿。冀州人。遊學諸方嘗行經蜀西界為人所掠使牧羊。有商客異之。疑是沙門。及問以經義。無不綜達。即出金贖之。后遊歷天竺諸國。還至關中。從羅什咨稟經義。羅什翻法華經。以竺法護本云。天見人。人見天。什曰。以此言過質耳。睿曰。將非人天交接。兩得相見。什喜。遂用其文。久之。來入廬山。依遠公修凈業。既而適京師止烏衣寺。講說眾經。聽者推服。宋彭城王義康要入第受戒
【現代漢語翻譯】 現代漢語譯本：宴席進行到很久，大家都懷疑已經過了中午。皇帝說：『現在才可以算是中午吧。』慧遠於是說：『白日高懸于天，天說現在是中午，怎麼能說不是中午呢？』於是拿起筷子吃飯，大家都跟著他吃。沒有不讚嘆他的機智善辯的。當時王弘、范泰、顏延之都敬佩他的風度和德行，跟隨他問道。元嘉十一年十一月庚子日，慧遠在廬山升座說法將要結束時，眾人看見他的拂塵尾突然墜地，他靠著幾案圓寂，就像進入禪定一樣。各位法師聽說了這件事，更加相信他之前的誓言得到了驗證。第二天，將他安葬在廬山西面的山坡上。當初關中的僧肇（人名，佛教僧侶），開始註釋《維摩詰經》，世人都喜歡玩味其中的含義，慧遠於是更加闡發了其中深刻的旨意，人們都佩服他的精妙。他所著述的《維摩詰經》、《法華經》、《泥洹經》、《小品經》等都有義疏，當時人們認為慧遠能夠推闡提婆達多（人名，釋迦牟尼的堂兄弟）也能成佛的意義，於是彰顯了他頓悟、不受果報等的理論。
曇順法師（人名，佛教僧侶）
法師曇順，是黃龍人。年幼時出家，跟隨羅什（人名，佛教僧侶）學習，講解各種經典，精妙地闡述了色空無著的旨意。羅什讚歎說：『這個孩子是難得的人才啊。』後來在廬山一同修習凈土法門。寧蠻校尉劉遵孝在江陵建立寺廟，邀請曇順主持。曇順大力弘揚唸佛三昧的修行方法。宋元嘉二年，曇順告別眾人坐化圓寂，異香充滿整個房間，享年七十九歲。
僧睿法師（人名，佛教僧侶）
法師僧睿，是冀州人。遊學四方，曾經在蜀地西界行走時被人掠走，被迫放羊。有商人覺得他很特別，懷疑他是沙門（佛教出家人）。等到向他詢問經義，沒有不通達的，就拿出金錢贖回了他。後來遊歷天竺（古印度）各國，返回關中，跟隨羅什請教經義。羅什翻譯《法華經》時，根據竺法護（人名，佛教翻譯家）的譯本，有『天見人，人見天』的說法。羅什說：『這樣說太質樸了。』僧睿說：『難道不是人天交接，雙方都能看見對方嗎？』羅什很高興，就採用了他的說法。過了很久，僧睿來到廬山，依附慧遠修習凈土法門。不久，來到京師，住在烏衣寺，講解各種經典，聽眾都很佩服。宋彭城王劉義康（人名，南朝宋宗室）邀請他到府邸受戒。
【English Translation】 English version: The feast had been going on for quite some time, and everyone suspected it was past noon. The emperor said, 'Now it can be considered noon, right?' Huiyuan (name, a Buddhist monk) then said, 'The sun shines brightly in the sky, and the sky says it is noon, how can it not be noon?' So he picked up his chopsticks and ate, and everyone followed him. Everyone praised his wit and eloquence. At that time, Wang Hong, Fan Tai, and Yan Yanzhi all admired his demeanor and virtue, and followed him to ask questions. On the Gengzi day of the eleventh month of the eleventh year of Yuanjia, Huiyuan ascended the seat in Mount Lu to preach the Dharma. As he was about to finish, everyone saw his whisk tail suddenly fall to the ground, and he passed away leaning on the armrest, as if entering Samadhi. When the other monks heard about this, they became even more convinced that his previous vows had been verified. The next day, he was buried on the western slope of Mount Lu. Initially, Sengzhao (name, a Buddhist monk) in Guanzhong began to annotate the Vimalakirti Sutra. The world liked to savor its meaning, so Huiyuan further elaborated on its profound meaning, and people admired its subtlety. The commentaries he wrote on the Vimalakirti Sutra, the Lotus Sutra, the Nirvana Sutra, and the Smaller Prajna Sutra all had explanatory notes. At that time, people believed that Huiyuan could promote the meaning that even Devadatta (name, cousin of Shakyamuni) could become a Buddha, so he highlighted his theories of sudden enlightenment and non-retribution.
Dharmamitra (Tanshiun) (name, a Buddhist monk)
Dharmamitra (Tanshiun) was a native of Huanglong. He became a monk at a young age and followed Kumarajiva (name, a Buddhist monk) to study and explain various scriptures, exquisitely elucidating the meaning of emptiness and non-attachment. Kumarajiva praised him, saying, 'This child is a rare talent.' Later, he practiced Pure Land Buddhism together in Mount Lu. Liu Zunxiao, the Ningman Commandant, established a temple in Jiangling and invited Dharmamitra to preside over it. Dharmamitra vigorously promoted the practice of the Samadhi of Buddha Recitation. In the second year of Yuanjia in the Song Dynasty, Dharmamitra bid farewell to the assembly and passed away in a seated position. A strange fragrance filled the room. He was seventy-nine years old.
Sengrui (name, a Buddhist monk)
Dharmamitra (Sengrui) was a native of Jizhou. He traveled and studied in various places. Once, while traveling in the western border of Shu, he was captured and forced to herd sheep. A merchant found him special and suspected he was a Shramana (Buddhist renunciate). When he asked him about the meaning of the scriptures, he was able to understand everything, so he took out money to redeem him. Later, he traveled to various countries in India and returned to Guanzhong, where he consulted Kumarajiva about the meaning of the scriptures. When Kumarajiva was translating the Lotus Sutra, according to Dharmaraksa's (name, a Buddhist translator) version, there was a saying, 'The heavens see people, and people see the heavens.' Kumarajiva said, 'This saying is too simple.' Sengrui said, 'Isn't it that when humans and heavens interact, both can see each other?' Kumarajiva was very happy and adopted his saying. After a long time, Sengrui came to Mount Lu and followed Huiyuan to practice Pure Land Buddhism. Soon after, he came to the capital and stayed at the Wuyi Temple, where he lectured on various scriptures, and the audience admired him. Prince Yi Kang of Pengcheng in the Song Dynasty invited him to his residence to receive the precepts.
師曰。禮聞來學。王乃入寺。祗奉戒法。王以貂裘奉師常用敷坐。王蜜以錢三萬買之。師曰。此雖非所宜服。然王之所施。不可棄也。王聞益加敬。謝靈運篤好佛理。殊方俗音。多所通解。嘗以經中字音求證於師。因爲著十四音訓。梵漢昭然。元嘉十六年無疾。告眾曰。吾將行矣。即面西合掌而亡眾見臥內一金蓮花倏爾而隱。春秋八十五。
曇恒法師
法師曇恒。河東人。童孺依遠公出家。年甫十三。便能講說。內外典籍。無不通貫。德行清孤。物情推服。常有群鹿馴繞座隅。自入廬山。專志凈業。義熙十四年端坐合掌。厲聲唸佛而化。春秋七十二。
道昞法師
法師道昞。穎川人。陳氏幼出家為遠公弟子。該通經律。兼明莊老。志節孤峻。言與行合。唸佛三昧究心無間。義熙十四年豫章太守王䖍。入山謁敬請為山中主用紹遠公之席。眾以道源法嗣。咸知宗仰。元嘉十二年集眾唸佛。就座而化。春秋七十一。
曇詵法師
法師曇詵。廣陵人。幼從遠公出家。勤修凈業。兼菩講說。注維摩經行於世。常著窮通論以明宿修述蓮社錄以記往生。又能別識鳥獸毛色俊鈍之性。洞曉草木枝幹甘苦之味。妙盡其理。人知其有密證云。元嘉十七年集眾謂曰。自建寺以來。至此五十年。吾之西行
【現代漢語翻譯】 現代漢語譯本 師父說：『按照禮節，遠道而來求學的人，應該受到歡迎。』於是國王進入寺廟，恭敬地接受戒法。國王用貴重的貂皮裘獻給師父，供他平時坐臥時鋪墊。國王私下用三萬錢買下了這件貂皮裘。師父說：『這雖然不是我應該穿的衣服，但既然是國王您所施捨的，就不能丟棄。』國王聽了更加敬重。謝靈運非常愛好佛理，對於各地的方言俗語，大多能夠理解。他曾經用經書中的字音向師父求證，師父因此撰寫了《十四音訓》，使梵文和漢文的音韻清晰明瞭。元嘉十六年，師父沒有疾病，告訴大家說：『我將要走了。』隨即面向西方合掌而逝。大家看見他臥室內一朵金蓮花忽然消失了。享年八十五歲。
曇恒法師
法師曇恒，是河東人。年幼時跟隨遠公出家。剛滿十三歲，就能講經說法，對於內外典籍，沒有不通曉貫通的。他的德行清高孤潔，受到人們的推崇敬佩。常常有成群的鹿馴服地圍繞在他座位旁邊。自從進入廬山後，他專心致志于凈土法門。義熙十四年，他端坐合掌，大聲唸佛而逝。享年七十二歲。
道昞法師
法師道昞，是穎川人，陳氏之子。年幼時出家，成為遠公的弟子。他精通經律，兼通莊子和老子的學說。他的志向和節操孤高峻拔，言行一致。他專心致志于唸佛三昧，沒有絲毫間斷。義熙十四年，豫章太守王䖍進入廬山拜謁，恭敬地請求他主持山中事務，繼承遠公的席位。大家因為他是道源法師的法嗣，都非常敬仰他。元嘉十二年，他召集大家一起唸佛，然後就坐在座位上逝世了。享年七十一歲。
曇詵法師
法師曇詵，是廣陵人。年幼時跟隨遠公出家，勤奮地修習凈土法門，兼通講經說法。他註釋的《維摩經》在世間流傳。他常常撰寫《窮通論》來闡明前世的修行，撰寫《蓮社錄》來記錄往生凈土的人。他還能辨別鳥獸毛色的優劣和遲鈍的習性，通曉草木枝幹的甘甜和苦澀的味道，精妙地窮盡其中的道理。人們知道他有秘密的證悟。元嘉十七年，他召集大家說：『自從建立寺廟以來，到現在已經五十年了，我將要往生西方極樂世界了。
【English Translation】 English version The Master said, 'According to etiquette, those who come from afar to learn should be welcomed.' Thereupon, the king entered the temple and respectfully received the precepts. The king offered a valuable sable fur coat to the Master for his usual sitting and lying. The king secretly bought it for 30,000 coins. The Master said, 'Although this is not something I should wear, since it is a gift from the king, it cannot be discarded.' The king was even more respectful upon hearing this. Xie Lingyun (a famous scholar and Buddhist) was very fond of Buddhist principles and understood many local dialects. He once sought clarification from the Master regarding the pronunciation of words in the scriptures. Therefore, the Master wrote 'Fourteen Sound Explanations', making the phonetics of Sanskrit and Chinese clear. In the sixteenth year of Yuanjia (dynasty era), he passed away without illness, telling the assembly, 'I am about to depart.' Immediately, he faced west, joined his palms, and passed away. The assembly saw a golden lotus flower in his room suddenly disappear. He lived to the age of eighty-five.
Dhammatrata (Tán Héng) Dharma Master
Dharma Master Dhammatrata (Tán Héng) was from Hedong. As a child, he left home to become a monk under Master Yuan. At the young age of thirteen, he was already able to lecture on the scriptures. He was well-versed in both internal and external texts. His virtue was pure and solitary, and he was admired by all. Deer often gathered tamely around his seat. Since entering Mount Lu, he had devoted himself to the Pure Land practice. In the fourteenth year of Yixi (dynasty era), he sat upright, joined his palms, and passed away while loudly reciting the Buddha's name. He lived to the age of seventy-two.
Dao Bing (Dào Bǐng) Dharma Master
Dharma Master Dao Bing (Dào Bǐng) was from Yingchuan, of the Chen family. He left home as a child to become a disciple of Master Yuan. He was well-versed in the sutras and vinaya, and also understood the teachings of Zhuangzi and Laozi. His aspirations and integrity were lofty and upright, and his words matched his actions. He diligently practiced the Samadhi of Buddha Recitation without interruption. In the fourteenth year of Yixi (dynasty era), Wang Qian (Wáng Qián), the governor of Yuzhang, entered the mountain to pay respects and respectfully requested him to be the abbot of the mountain, succeeding Master Yuan's position. The assembly, knowing that he was a Dharma heir of Master Daoyuan, all revered him. In the twelfth year of Yuanjia (dynasty era), he gathered the assembly to recite the Buddha's name and passed away while seated. He lived to the age of seventy-one.
Tamsena (Tán Shēn) Dharma Master
Dharma Master Tamsena (Tán Shēn) was from Guangling. As a child, he left home to become a monk under Master Yuan, diligently cultivating the Pure Land practice and also lecturing on the scriptures. His commentary on the Vimalakirti Sutra circulated in the world. He often wrote 'Essays on Poverty and Success' to clarify past lives' cultivation and wrote 'Records of the Lotus Society' to record those reborn in the Pure Land. He was also able to distinguish the quality and dullness of birds' and animals' fur, and understood the sweet and bitter tastes of plants' branches and trunks, exhaustively understanding their principles. People knew that he had secret realization. In the seventeenth year of Yuanjia (dynasty era), he gathered the assembly and said, 'Since the establishment of the temple, it has been fifty years. I am about to go to the Western Pure Land.'
。最在其後。即跏趺唸佛百聲。閉息遂絕。春秋八十。
道敬法師
法師道敬。瑯邪王氏。祖凝之刺江州。遂從遠公出家。年十七。博通經論。日記萬言。每嘆戒律。終日難全。愿凈六根。但稟一戒。以為得度之要。遠公知其堅正。許之篤志唸佛。蚤夜弗替。遠公歸寂。乃入若邪山。宋永初元年謂眾曰。先師見命。吾其行矣。即端坐唱佛而化。眾見光明滿室。彌時方滅。春秋五十二。
佛䭾邪舍尊者
尊者佛䭾邪舍(晉云覺明)。罽賓國婆羅門種。有沙門至其家乞食。父本外道怒歐之。遂手足攣躄。巫師謂曰。坐犯賢聖。即請此沙門悔過。旬日乃瘳。因令邪捨出家。時年十三。隨師行曠野。與虎遇。邪舍曰。虎已飽。必不傷人。前行中道。果見余骸。年十五。誦經日至萬言。以分衛廢業為憂(梵語分衛晉言乞食)。一羅漢來代乞食。年十九誦經滿數百萬。言性度簡傲。不為諸人重。至三十猶為沙彌復從舅氏學五明論世間法術(內眾外道皆有五明內五明者一聲明二醫方明三咒術明四工巧明五因明外五明者前四並同后一是符印明)。至沙勒國。待遇隆厚。既而羅什至。乃從學阿毗曇論十誦律什隨母反龜茲師遂留止行化。符堅遣呂光伐龜茲執羅什。師聞歡曰。我與羅什未盡懷抱。今忽羈虜。相見何
【現代漢語翻譯】 現代漢語譯本：最後，他結跏趺坐唸佛一百聲，停止呼吸，就去世了，享年八十歲。
道敬法師
法師道敬，是瑯邪王氏的後人。他的祖父王凝之曾任江州刺史，因此他跟隨慧遠大師出家，時年十七歲。他博通經論，每天能記住一萬字。他常常感嘆戒律難以終日完全遵守，希望清凈六根，只稟受一條戒律，作為得度的關鍵。慧遠大師知道他意志堅定，允許他專心念佛，早晚不懈。慧遠大師圓寂后，他進入若邪山。宋永初元年，他對眾人說：『先師已經示命，我將要走了。』隨即端坐唱佛而化。眾人看見光明充滿房間，很久才消失。享年五十二歲。
佛䭾邪舍尊者
尊者佛䭾邪舍（晉代譯為覺明），是罽賓國（今克什米爾地區）的婆羅門種姓。有沙門到他家乞食，他的父親原本信奉外道，憤怒地毆打沙門，導致手腳攣縮癱瘓。巫師說：『這是冒犯了賢聖。』於是請那位沙門來懺悔，十天後才痊癒。因此讓邪捨出家，當時他十三歲。他跟隨師父在曠野行走，遇到了老虎。邪舍說：『老虎已經吃飽了，一定不會傷人。』繼續往前走，在半路果然看見了剩下的骸骨。十五歲時，他誦經每天能達到一萬字。他擔心因為乞食而耽誤學業（梵語分衛，晉語譯為乞食）。一位羅漢來代替他乞食。十九歲時，他誦經滿數百萬字。他說自己天性傲慢，不被眾人看重。到了三十歲還是沙彌，又跟隨舅舅學習五明論（世間法術）（內部和外道都有五明，內部五明是：一、聲明，二、醫方明，三、咒術明，四、工巧明，五、因明；外部五明是：前四種相同，第五種是符印明）。他到達沙勒國，受到隆重的待遇。不久鳩摩羅什（Kumārajīva）到達，於是他跟隨鳩摩羅什學習阿毗曇論和十誦律。鳩摩羅什跟隨母親返回龜茲，佛䭾邪舍尊者於是留下止住並弘揚佛法。苻堅派遣呂光攻打龜茲，抓獲了鳩摩羅什。佛䭾邪舍尊者聽聞后高興地說：『我與鳩摩羅什還沒有完全傾訴心懷，現在忽然被囚禁，什麼時候才能相見呢？』
【English Translation】 English version: Finally, he sat in the lotus position, recited the Buddha's name a hundred times, stopped breathing, and passed away at the age of eighty.
Dào Jìng (道敬) Dharma Master
Dharma Master Dào Jìng (道敬) was from the Wáng (王) family of Lángyé (瑯邪). His grandfather, Wáng Níngzhī (王凝之), once served as the governor of Jiāng Prefecture (江州), so he followed Master Huìyuǎn (慧遠) to become a monk at the age of seventeen. He was well-versed in scriptures and treatises, memorizing ten thousand words a day. He often lamented that it was difficult to fully observe the precepts all day long, hoping to purify the six roots and only receive one precept as the key to liberation. Master Huìyuǎn knew that he was firm in his will and allowed him to focus on reciting the Buddha's name, diligently day and night. After Master Huìyuǎn passed away, he entered Mount Ruòxié (若邪山). In the first year of the Yǒngchū (永初) era of the Sòng (宋) Dynasty, he said to the assembly: 'The late master has given his command, and I am about to depart.' Then he sat upright, chanted the Buddha's name, and transformed. The assembly saw light filling the room, which disappeared after a long time. He lived to the age of fifty-two.
Buddha Yaśas (佛䭾邪舍) Venerable
The Venerable Buddha Yaśas (佛䭾邪舍) (translated as Jué Míng (覺明) in the Jìn (晉) Dynasty) was a Brahmin by caste from the country of Kucha (罽賓) (present-day Kashmir region). A Shramana (沙門) came to his house to beg for food. His father, originally a follower of external paths, angrily beat the Shramana, causing his hands and feet to become contracted and paralyzed. A shaman said: 'This is an offense against the virtuous and holy.' So he invited that Shramana to repent, and after ten days he recovered. Therefore, Yaśas was allowed to become a monk at the age of thirteen. He followed his teacher in the wilderness and encountered a tiger. Yaśas said: 'The tiger is already full and will not harm people.' Continuing forward, he indeed saw the remaining bones on the way. At the age of fifteen, he could recite ten thousand words of scripture a day. He was worried about delaying his studies because of begging for food (Sanskrit: Piṇḍapāta (分衛), translated as begging for food in Chinese). An Arhat (羅漢) came to beg for food in his place. At the age of nineteen, he had recited millions of words of scripture. He said that he was naturally arrogant and not valued by the people. At the age of thirty, he was still a Shramanera (沙彌) and followed his uncle to study the Five Sciences (worldly arts) (both internal and external paths have the Five Sciences; the internal Five Sciences are: 1. Śabdavidyā (聲明), 2. Cikitsāvidyā (醫方明), 3. Mantravidyā (咒術明), 4. Śilpakarmasthānavidyā (工巧明), 5. Hetuvidyā (因明); the external Five Sciences are the same as the first four, and the fifth is Talavidyā (符印明)). He arrived in the country of Shāle (沙勒), where he was treated with great respect. Soon Kumārajīva (鳩摩羅什) arrived, so he followed Kumārajīva to study the Abhidharma (阿毗曇) and the Daśabhāṇavāra-vinaya (十誦律). Kumārajīva followed his mother back to Kucha (龜茲), so the Venerable Buddha Yaśas stayed and propagated the Dharma. Fú Jiān (苻堅) sent Lü Guāng (呂光) to attack Kucha (龜茲) and captured Kumārajīva (鳩摩羅什). The Venerable Buddha Yaśas was pleased to hear this and said: 'I have not fully expressed my heart to Kumārajīva, and now he is suddenly imprisoned. When will we meet again?'
期。后十年。師東至龜茲。盛弘法化。羅什在姑臧。遣信要之。師恐國人止其行。取清水以藥投之。咒數十言。與弟子洗足。即夜便發。比旦行數百里。追之不及。問弟子何所覺耶。答曰。唯聞疾風流韾。兩目有淚。師又咒水洗足乃止。既達姑臧。什已入長安。聞姚主逼以妾媵。嘆曰。羅什如好綿纊。何可使入棘林。羅什勸姚主遣使迎師。既至。別立省寺于逍遙園。四事供養。一無所受。時至分衛一食而已。時羅什譯出十住經師更相徴決。辭理方定師髭赤善解毗婆沙論。時人號赤髭論主。秦弘始中譯出四分律(四十四卷)長阿含經(二十二卷)。義熙八年來廬山入社。后辭還本國。自罽賓以虛空藏經一卷。寄商客至涼州。
佛䭾跋陀羅尊者
尊者佛䭾䟦陀羅(晉云覺賢)。姓釋迦。迦維羅衛國人。甘露飯王苗末也。幼亡父母。出家為沙彌。年十六。博學群經。深達禪律。嘗與僧伽達多。共遊罽賓。達多閉戶禪坐忽見師來云。暫往兜率。致敬彌勒。言訖便隱。后益見其神變。敬心祈問。方知得不還果。時姚秦沙門智嚴至罽賓睹法眾清凈慨然東顧曰。我諸同輩未遇真匠將何發悟。即諮詢于眾。孰能遂我祈請。流化東土。僉應之曰。䟦陀羅其人也。嚴乃要師裹糧而行。經歷諸國。至交址附舶循海。達于青州東萊
【現代漢語翻譯】 現代漢語譯本： 期。后十年，佛馱跋陀羅（Buddhabhadra）法師東行至龜茲（Kuizi），大力弘揚佛法。鳩摩羅什（Kumarajiva）在姑臧（Guzang），派人送信邀請他。法師擔心國人阻止他出行，取清水用藥投入其中，唸誦數十句咒語，給弟子們洗腳，當夜便出發。到早晨已經走了數百里，追趕的人也趕不上了。法師問弟子們有什麼感覺，弟子們回答說：『只聽到疾風呼嘯的聲音，兩眼流淚。』法師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（Chang'an）。聽到姚興（Yao Xing）逼迫鳩摩羅什娶妻，嘆息說：『鳩摩羅什就像上好的棉絮，怎麼可以讓他進入荊棘叢林呢？』鳩摩羅什勸說姚興派使者迎接佛馱跋陀羅法師。法師到達后，在逍遙園（Xiaoyao Garden）另外設立省寺，提供四事供養，法師一概不接受，只是到時間就出去乞食一餐而已。當時鳩摩羅什翻譯出《十住經》，法師和他互相商榷決斷，文辭義理才得以確定。法師鬍鬚是紅色的，善於理解《毗婆沙論》（Vibhasa），當時人稱他為『赤髭論主』。在姚秦弘始年間，翻譯出《四分律》（Sifenlu）（四十四卷）、《長阿含經》（Changahanjing）（二十二卷）。義熙八年（412年）來到廬山（Mount Lu）加入社團。後來辭別返回本國，從罽賓（Jibin）用一卷《虛空藏經》（Akasagarbha Sutra），寄託給商人帶到涼州（Liangzhou）。
佛馱跋陀羅尊者
尊者佛馱跋陀羅（Buddhabhadra，晉代譯為覺賢），姓釋迦（Sakya），是迦維羅衛國（Kapilavastu）人，甘露飯王（Amritodana）的後代。幼年時父母雙亡，出家做沙彌。十六歲時，博學各種經典，深入瞭解禪定和戒律。曾經和僧伽達多（Samghadatta）一起遊歷罽賓（Kashmir）。僧伽達多閉門禪坐，忽然看見法師前來，說：『我暫時前往兜率天（Tushita Heaven），向彌勒菩薩（Maitreya）致敬。』說完就隱去了。後來更加看到他的神通變化，以恭敬的心祈求詢問，才知道他已經證得不還果（Anagami）。當時姚秦的沙門智嚴（Zhiyan）到達罽賓，看到僧團清凈，感慨地向東邊看，說：『我的同伴們沒有遇到真正的導師，將如何啓發覺悟呢？』於是向大眾諮詢，誰能夠完成我的祈求，將佛法流傳到東土。大家都回應說：『佛馱跋陀羅可以。』智嚴於是邀請法師準備好乾糧一起出發，經歷各個國家，到達交趾（Jiaozhi），搭船沿著海路，到達青州（Qingzhou）東萊（Donglai）。
【English Translation】 English version: Period. Ten years later, Venerable Buddhabhadra traveled east to Kuizi, vigorously propagating the Dharma. Kumarajiva, in Guzang, sent a messenger to invite him. The master, fearing that the people of the country would prevent his departure, took clear water, added medicine to it, and chanted dozens of mantras. He washed the feet of his disciples, and that night they set off. By morning, they had traveled hundreds of miles, and those who pursued them could not catch up. The master asked his disciples what they felt. The disciples replied, 'We only heard the sound of the rushing wind and tears flowed from our eyes.' The master then chanted a mantra and washed his feet with water, and it stopped. After arriving in Guzang, Kumarajiva had already entered Chang'an. Hearing that Yao Xing forced Kumarajiva to take a concubine, he sighed, 'Kumarajiva is like fine cotton; how can he be made to enter a thicket of thorns?' Kumarajiva advised Yao Xing to send an envoy to welcome Venerable Buddhabhadra. After the master arrived, a separate monastery was established in Xiaoyao Garden, and the four requisites were provided, but the master accepted none of them, only going out to beg for food once a day at the appointed time. At that time, Kumarajiva translated the Dasabhumika Sutra, and the master and he consulted and decided on it together, so that the wording and meaning could be determined. The master's beard was red, and he was good at understanding the Vibhasa. People at that time called him 'Red-Bearded Master of the Vibhasa.' During the Hongshi period of Yao Qin, he translated the Four-Part Vinaya (Sifenlu) (44 volumes) and the Dirghagama Sutra (Changahanjing) (22 volumes). In the eighth year of Yixi (412 AD), he came to Mount Lu and joined the community. Later, he bid farewell and returned to his country, entrusting a copy of the Akasagarbha Sutra from Jibin to a merchant to take to Liangzhou.
Venerable Buddhabhadra
Venerable Buddhabhadra (translated as Juexian in the Jin Dynasty), whose surname was Sakya, was a native of Kapilavastu, a descendant of King Amritodana. He lost his parents at a young age and became a novice monk. At the age of sixteen, he was learned in various scriptures and deeply understood meditation and precepts. He once traveled to Kashmir with Samghadatta. Samghadatta closed his door to meditate and suddenly saw the master coming, saying, 'I am going to Tushita Heaven for a while to pay respects to Maitreya.' After speaking, he disappeared. Later, he saw even more of his supernatural transformations, and with a respectful heart, he prayed and asked, and then he knew that he had attained the fruit of Anagami. At that time, the Shramana Zhiyan of Yao Qin arrived in Kashmir, and seeing the purity of the Sangha, he sighed and looked eastward, saying, 'My companions have not met a true teacher; how will they be enlightened?' So he consulted the assembly, asking who could fulfill his request to spread the Dharma to the East. Everyone responded, 'Buddhabhadra is the one.' Zhiyan then invited the master to prepare provisions and set off together, passing through various countries, arriving at Jiaozhi, and taking a boat along the sea to Donglai in Qingzhou.
。聞鳩摩羅什在長安。即往從之。秦太子泓請師于東宮集眾說法。與羅什論色空義。師曰。汝祗說得果中色空。不說得因中色空。什問何謂。師曰。一微空。故眾微空。眾微空。故一微空。一微空中無眾微。眾微空中無一微。往復數番。羅什罔測。秦主興供僧三千。盛修人事。而師禪靜自守。忽謂弟子曰。吾見本國五舶俱發。眾謂妄言。因共擯棄。乃與弟子慧嚴慧觀四十餘人。俱發至廬山香谷[菱-八]舍而居([菱-八]蒲曷切草舍)。時會蓮社遠公謂師被擯過由門人縣記五舶。于律無犯。即遣弟子曇邕致書秦主為其解擯。乃請師東林譯出禪數諸經。自是江東始耽禪悅。師志在游化。西適江陵。持缽分衛。果見天竺五舶至。此後還都立道場寺。先是支法領于于闐得華嚴梵本三萬六千偈。未經宣譯。義熙十四年。吳郡內史孟顗右衛將軍褚叔度請師為主譯。與沙門法業慧義惠嚴慧觀等為筆授譯。成六十卷。有二青衣。且從池出灑掃研墨。師先後譯出。觀佛三昧經。般泥洹經。修行方便論。及法顯所得大僧祗律。凡十五部。宋元嘉六年。唸佛而化。塔于廬山北嶺。
劉程之
劉程之。字仲思。彭城人漢楚元王之後。妙善老莊。旁通百氏。少孤。事母以孝聞。自負其才。不預時俗。初解褐為府參軍。謝安劉裕嘉
【現代漢語翻譯】 現代漢語譯本：聽說鳩摩羅什（Kumārajīva，一位著名的佛教翻譯家）在長安，就前去跟隨他。秦太子弘在東宮聚集眾人說法時，請他與鳩摩羅什討論色空（Śūnyatā，佛教中的空性概念）的意義。他說道：『你只是說得了果中的色空，沒有說得因中的色空。』鳩摩羅什問：『什麼叫做因中的色空？』他回答說：『一微（一個微小的粒子）是空的，所以眾微（所有微小的粒子）是空的；眾微是空的，所以一微是空的。一微的空中沒有眾微，眾微的空中沒有一微。』這樣反覆多次，鳩摩羅什也無法測度他的深意。秦主興供養僧人三千，隆重地修持人事，但他禪定自守。忽然對弟子們說：『我看見本國的五艘船都出發了。』眾人都認為是妄言，因此一起排斥他。於是與弟子慧嚴、慧觀等四十餘人，一同出發到達廬山香谷的[菱-八]舍（簡陋的草舍）居住。[菱-八]蒲曷切草舍。當時蓮社的遠公（慧遠大師）認為他被排斥是因為門人詳細記錄了五艘船的事情，在戒律上並沒有犯錯，就派弟子曇邕致書給秦主，為他解除排斥。於是請他到東林寺翻譯禪數諸經。從此江東開始沉迷於禪悅。他志在遊歷教化，向西前往江陵，持缽乞食。果然看見天竺（印度）的五艘船到達。此後回到都城建立道場寺。先前，支法領在於闐（今新疆和田）得到《華嚴經》（Avataṃsaka Sūtra）的梵文版本三萬六千偈，未經翻譯。義熙十四年，吳郡內史孟顗、右衛將軍褚叔度請他主持翻譯。與沙門法業、慧義、惠嚴、慧觀等擔任筆受翻譯，完成六十卷。有二位青衣童子，經常從池中出來灑掃研墨。他先後翻譯出《觀佛三昧經》（Guanfo Sanmei Jing）、《般泥洹經》（Banniepan Jing）、《修行方便論》（Xingfangbian Lun），以及法顯所得的《大僧祗律》（Mahāsaṃghika Vinaya），共十五部。宋元嘉六年，唸佛而逝，塔在廬山北嶺。 劉程之 劉程之，字仲思，彭城人，是漢楚元王的後代。精通老莊學說，廣泛涉獵諸子百家。年少喪父，以孝順母親而聞名。自恃才華，不與世俗同流合污。最初被授予府參軍的官職，謝安、劉裕都讚賞他。
【English Translation】 English version: Hearing that Kumārajīva (a famous Buddhist translator) was in Chang'an, he went to follow him. When Prince Hong of Qin gathered people in the East Palace to expound the Dharma, he asked him to discuss the meaning of Śūnyatā (emptiness, a key concept in Buddhism) with Kumārajīva. He said, 'You only speak of Śūnyatā in the result, but not of Śūnyatā in the cause.' Kumārajīva asked, 'What is Śūnyatā in the cause?' He replied, 'One particle (a tiny particle) is empty, therefore all particles are empty; all particles are empty, therefore one particle is empty. In the emptiness of one particle, there are no all particles; in the emptiness of all particles, there is no one particle.' He repeated this several times, and Kumārajīva could not fathom his profound meaning. King Xing of Qin offered offerings to three thousand monks and lavishly cultivated human affairs, but he remained in meditative seclusion. Suddenly, he said to his disciples, 'I saw five ships from my country set sail.' Everyone thought it was nonsense, so they rejected him together. Thereupon, he set out with his disciples Huiyan, Huiguan, and more than forty others, and arrived at the [菱-八]舍 (a simple thatched hut) in Xianggu, Mount Lu, to reside. [菱-八] thatched hut. At that time, Venerable Yuan of the Lotus Society (Master Huiyuan) believed that his rejection was due to his disciples' detailed record of the five ships, which did not violate the precepts, so he sent his disciple Tan Yong to write to King Qin to lift the rejection. Then, he was invited to Donglin Temple to translate various Chan (Zen) and mathematical scriptures. From then on, the Jiangdong region began to indulge in Chan joy. He was determined to travel and teach, and went west to Jiangling, carrying his alms bowl to beg for food. Sure enough, he saw five ships from India arrive. After that, he returned to the capital and established the Daochang Temple. Previously, Zhifa Ling had obtained a Sanskrit version of the Avataṃsaka Sūtra (Flower Garland Sutra) with 36,000 verses in Khotan (present-day Hotan, Xinjiang), which had not been translated. In the fourteenth year of Yixi, Meng Yi, the Prefect of Wujun, and Chu Shudu, the General of the Right Guard, invited him to preside over the translation. He worked with the monks Faya, Huiyi, Huiyan, and Huiguan as scribes and translators, completing sixty volumes. There were two young boys in green robes who often came out of the pond to sweep and grind ink. He successively translated the Guanfo Sanmei Jing (Sūtra on the Samādhi of Visualizing the Buddha), the Banniepan Jing (Mahāparinirvāṇa Sūtra), the Xingfangbian Lun (Treatise on the Expedient Means of Practice), and the Mahāsaṃghika Vinaya (Great Assembly Monastic Rules) obtained by Faxian, totaling fifteen works. In the sixth year of Yuanjia of the Song Dynasty, he passed away while reciting the Buddha's name, and his stupa is located on the northern ridge of Mount Lu. Liu Chengzhi Liu Chengzhi, styled Zhongsi, was a native of Pengcheng and a descendant of King Chu Yuan of the Han Dynasty. He was proficient in the teachings of Laozi and Zhuangzi and had a broad understanding of the various schools of thought. He lost his father at a young age and was known for his filial piety towards his mother. He was proud of his talent and did not conform to worldly customs. He was initially appointed as a military advisor to the government, and Xie An and Liu Yu both praised him.
其賢相推薦。皆力辭。性好佛理。乃之廬山傾心白托。遠公曰。官祿巍巍欲何不為。答曰。君臣相疑。吾何為之。劉裕以其不屈。乃旌其號曰遺民。及雷次宗周續之宗炳張詮畢穎之等同來廬山。遠公謂曰。諸君之來。豈宜忘凈土之遊乎。程之乃镵石為誓文。以志其事(文見廬山集)。遂于西林澗北。別立禪坊。養志安貧。精研玄理。兼持禁戒。宗張等咸嘆仰之。嘗貽書關中。與什肇揚搉經義著唸佛三昧。詩以見專念坐禪之意。始涉半載。即于定中見佛光照地皆作金色。居十五年。于正念佛中。見阿彌陀佛。玉毫光照。垂手慰接。程之曰。安得如來為我摩頂。覆我以衣。俄而佛為摩頂。引袈裟以披之。它日唸佛。又見入七寶池。蓮青白。其水湛湛。有人頂有圓光。胸出卍字(卍字音萬是佛具萬德之相)。指池水曰。八功德水。汝可飲之。程之飲水甘美。及窹猶覺異香發於毛孔。乃自慰曰。吾凈土之緣至矣。復請僧轉法華經。近數百遍。后時廬阜諸僧畢集。程之對像焚香。再拜而祝曰。我以釋迦遺教故。知有阿彌陀佛。此香先當供養釋迦牟尼如來。次供養阿彌陀佛。複次供養妙法華經。所以得生凈土。由此經功德。愿令一切有情。俱生凈土。即與眾別臥床上。面西合手氣絕。敕子壅。積土為墳。勿用棺槨。時義熙六年也。
【現代漢語翻譯】 現代漢語譯本： 他的賢能的宰相推薦他，他都極力推辭。他生性喜愛佛理，於是前往廬山，傾心於慧遠大師並完全寄託於他。慧遠大師說：『高官厚祿，你有什麼不願意做的呢？』程之回答說：『君臣之間互相猜疑，我為何要去做官呢？』劉裕因為他堅決不屈服，就表彰他，賜予他『遺民』的稱號。後來雷次宗、周續之、宗炳、張詮、畢穎之等人一同來到廬山。慧遠大師對他們說：『各位來到這裡，難道可以忘記一同遊歷凈土的願望嗎？』程之於是鑿石為文，以記載這件事（文章收錄在《廬山集》中）。 於是在西林澗的北面，另外建立禪房，修身養性，安於貧困，精研玄妙的佛理，同時嚴持戒律。宗炳等人全都讚歎敬仰他。程之曾經寫信到關中，與鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）、僧肇（Sengzhao，鳩摩羅什的弟子）、揚搉（Yang Huoque）探討經義，並寫了唸佛三昧詩，以表達他專心念佛坐禪的心意。開始不到半年，就在禪定中見到佛光照耀大地，全都變成金色。居住十五年後，在正念佛時，見到阿彌陀佛（Amitābha，西方極樂世界的佛）的玉毫光照耀，垂下手來安慰接引他。程之說：『怎麼才能讓如來為我摩頂，用衣服覆蓋我呢？』不久，佛就為他摩頂，並用袈裟披在他身上。 有一天唸佛時，又見到自己進入七寶池，池中的蓮花有青色和白色，池水清澈明亮。有人頭頂有圓光，胸前顯現卍字（Svastika，卍字音萬，是佛具萬德之相）。那人指著池水說：『這是八功德水，你可以飲用它。』程之飲用池水，感到甘甜美好，即使醒來后仍然覺得奇異的香氣從毛孔中散發出來。於是他說：『我往生凈土的因緣到了！』他又請僧人轉讀《法華經》（Lotus Sutra）近數百遍。後來，廬山的眾僧全部聚集在一起，程之對著佛像焚香，再拜並祝願說：『我因為釋迦牟尼佛（Śākyamuni，佛教的創始人）的遺教，才知道有阿彌陀佛。這炷香先應當供養釋迦牟尼如來，其次供養阿彌陀佛，再次供養《妙法蓮華經》。所以我能夠往生凈土，都是因為這部經的功德，愿以此功德，令一切有情眾生，都能一同往生凈土。』 說完，他就與眾人告別，臥于床上，面向西方，合掌而氣絕。劉裕敕令他的兒子用土堆積成墳墓，不要使用棺槨。這時是義熙六年（公元410年）。
【English Translation】 English version: The virtuous prime ministers recommended him, but he declined with all his might. He was fond of Buddhist principles, so he went to Mount Lu and devoted himself to Venerable Huiyuan (Huiyuan, a prominent Buddhist leader) and entrusted himself completely to him. Venerable Huiyuan said, 'High official positions and generous salaries, what is it that you are unwilling to do?' Cheng Zhi replied, 'The ruler and his ministers suspect each other, why should I become an official?' Liu Yu, because of his resolute refusal to yield, commended him and bestowed upon him the title 'Yimin' (遺民, a person who remains loyal to a fallen dynasty). Later, Lei Cizong, Zhou Xuzhi, Zong Bing, Zhang Quan, Bi Yingzhi, and others came to Mount Lu together. Venerable Huiyuan said to them, 'Now that you have come here, how can you forget the wish to travel together to the Pure Land?' Cheng Zhi then carved an inscription on stone to record this matter (the inscription is included in the 'Lushan Ji'). Therefore, on the north side of the West Forest Stream, he established a separate meditation hermitage, cultivated his character, lived in poverty, and diligently studied the profound Buddhist principles, while strictly upholding the precepts. Zong Bing and others all admired and revered him. Cheng Zhi once wrote a letter to Guanzhong, discussing the meaning of the scriptures with Kumārajīva (Kumārajīva, a famous translator of Buddhist scriptures), Sengzhao (Sengzhao, Kumārajīva's disciple), and Yang Huoque, and wrote a poem on the Samadhi of Mindfulness of the Buddha to express his intention of focusing on mindfulness of the Buddha and meditation. Less than half a year after he began, he saw in meditation the Buddha's light illuminating the earth, all turning golden. After living there for fifteen years, while mindfully reciting the Buddha's name, he saw Amitābha (Amitābha, the Buddha of the Western Pure Land) emitting light from his white hair curl, extending his hand to comfort and receive him. Cheng Zhi said, 'How can I have the Tathagata rub my head and cover me with his robe?' Soon, the Buddha rubbed his head and draped his kāṣāya (kāṣāya, a Buddhist monastic robe) over him. One day, while reciting the Buddha's name, he saw himself entering the Seven Treasure Pond, the lotuses in the pond were blue and white, and the water was clear and bright. Someone had a halo around their head and a Svastika (Svastika, a symbol representing auspiciousness and good fortune) on their chest. That person pointed to the water in the pond and said, 'This is the water of the Eight Meritorious Qualities, you may drink it.' Cheng Zhi drank the water from the pond and felt it was sweet and delicious, and even after waking up, he still felt a strange fragrance emanating from his pores. So he said, 'My karmic connection with the Pure Land has arrived!' He also asked monks to recite the Lotus Sutra (Lotus Sutra) nearly hundreds of times. Later, all the monks of Mount Lu gathered together, Cheng Zhi faced the Buddha image, burned incense, bowed twice, and prayed, 'Because of the teachings of Śākyamuni Buddha (Śākyamuni, the founder of Buddhism), I know that there is Amitābha Buddha. This incense should first be offered to Śākyamuni Tathagata, then to Amitābha Buddha, and then to the Wonderful Dharma Lotus Sutra. Therefore, I am able to be reborn in the Pure Land because of the merits of this sutra. May these merits enable all sentient beings to be reborn together in the Pure Land.' After saying this, he bid farewell to everyone, lay on his bed, faced west, joined his palms together, and breathed his last. Liu Yu ordered his son to pile earth to make a tomb, without using a coffin. This was in the sixth year of Yixi (410 AD).
春秋五十九(廬山集載感應事蹟甚詳)。
張野
張野字萊民。居尋陽紫桑。與淵明有婚姻。契野學兼華梵。尤善屬文。性孝友。田宅悉推與弟。一味之甘。與九族共。州舉秀才。南中郎。府功曹。州治中。徴拜散騎常侍俱不就。入廬山依遠公。與劉雷同尚凈業。及遠公卒。謝靈運為銘。野為序首。稱門人。世服其義。義熙十四年與家人別。入室端坐而逝。春秋六十九。
周續之
周續之。字道祖。雁門人。父歿過江。因居豫章。八歲喪母。哀慼過於成人。十二詣范𡩋受業。通五經五緯。時號十經童子。養志閑居。窮研老易。公卿交辟無所就。入廬山事遠公。預蓮社。以為身不可遺。余累宜絕。遂終身不娶。布衣蔬食。劉毅鎮姑熟。命為撫軍。復辟太學博士。俱不就。以嵇康高士傳。得出處之正。為之註譯。宋武帝北伐。太子居守。迎館安樂寺。入講禮月餘。復還山。江州太守劉柳。薦于武帝。辟太尉掾不就。武帝踐祚。召至都間館東郭外。乘輿行幸問禮經。慠不可長。與我九齡射于矍圃三義。辨析精異上甚說。或問身為處士。時踐王庭何也。答曰。心馳魏闕者。以江湖為桎梏。情致兩忘者。市朝亦巖穴耳。時號通隱先生。續之素患風痹。不復堪講。乃移病鐘山。景平元年卒。春秋六十七。
【現代漢語翻譯】 春秋五十九(廬山集記載的感應事蹟非常詳細)。
張野
張野，字萊民，居住在尋陽紫桑，與陶淵明有姻親關係。張野的學識兼具儒家和佛家，尤其擅長寫作。他天性孝順友愛，把田地住宅全部讓給弟弟，即使是一點點美味，也要和家族裡的人分享。州里推舉他為秀才，擔任過南中郎府功曹、州治中等官職，朝廷徵召他為散騎常侍，他都沒有就任。後來他進入廬山，依止慧遠大師，與劉雷一同修習凈土法門。慧遠大師去世后，謝靈運為他撰寫墓誌銘，張野為墓誌銘作序，自稱是慧遠大師的門人，世人都敬佩他的義行。義熙十四年，他與家人告別，進入房間端坐而逝，享年六十九歲。
周續之
周續之，字道祖，雁門人。父親去世后，他遷居到江南，因此居住在豫章。八歲時喪母，哀傷的程度超過了成年人。十二歲時，他拜范𡩋為師，學習五經五緯，當時被稱為『十經童子』。他修身養性，隱居在家，深入研究《老子》和《易經》。公卿大臣多次徵召他為官，他都沒有就任。後來他進入廬山，侍奉慧遠大師，參與蓮社的活動，認為身體不能被拋棄，其餘的拖累應該斷絕，於是終身不娶，穿著粗布衣服，吃著粗茶淡飯。劉毅鎮守姑孰時，任命他為撫軍，又徵召他為太學博士，他都沒有就任。他通過嵇康的《高士傳》，明白了出仕和隱退的正道，於是為之註釋翻譯。宋武帝北伐時，太子留守，迎接他到安樂寺，講授禮儀一個多月，之後又回到山中。江州太守劉柳將他推薦給宋武帝，徵召他為太尉掾，他沒有就任。宋武帝即位后，召他到都城，住在東郭外，皇帝親自駕臨，向他詢問禮經。宋武帝認為他傲慢不可助長。有人問他：『您身為隱士，卻時常出現在朝廷，這是為什麼呢？』他回答說：『心裡想著朝廷的人，會把江湖看作是枷鎖；情致和意念都忘卻的人，即使在鬧市，也如同身處山洞。』當時人們稱他為『通隱先生』。周續之原本就患有風痹，不能再講學，於是移居到鐘山養病。景平元年去世，享年六十七歲。
【English Translation】 In his fifty-ninth year (the collection from Mount Lu records his responsive deeds in great detail).
Zhang Ye
Zhang Ye, styled Laimin, lived in Zisang, Xunyang (present-day Jiujiang, Jiangxi). He had a marital connection with Yuanming (Tao Yuanming). Zhang Ye's scholarship encompassed both Confucianism and Buddhism, and he was particularly skilled in writing. He was naturally filial and fraternal, giving all his fields and residences to his younger brother, and sharing even the simplest delicacies with his extended family. The state recommended him as a '秀才' (xiucai, a title for those who passed the imperial examinations), and he served as a '功曹' (gongcao, an official title) in the Southern Zhonglang's office and as a '治中' (zhizhong, an official title) in the state government. He was summoned to be a '散騎常侍' (sanqi changshi, a court attendant), but he declined all these positions. Later, he entered Mount Lu, relying on Master Huiyuan, and practiced the Pure Land Dharma with Liu Lei. After Master Huiyuan passed away, Xie Lingyun wrote his epitaph, and Zhang Ye wrote the preface, referring to himself as a disciple of Master Huiyuan, and the world admired his righteousness. In the fourteenth year of Yixi (418 AD), he bid farewell to his family, entered his room, and passed away in a seated posture, at the age of sixty-nine.
Zhou Xuzhi
Zhou Xuzhi, styled Daozu, was from Yanmen (present-day Shanxi). After his father passed away, he moved south of the Yangtze River and settled in Yuzhang (present-day Nanchang, Jiangxi). He lost his mother at the age of eight, and his grief exceeded that of an adult. At the age of twelve, he studied under Fan Tai, mastering the Five Classics and the Five Weft Books, and was known as the 'Ten Classics Child'. He cultivated his character in seclusion, deeply studying Laozi's 'Dao De Jing' and the 'I Ching'. Dukes and ministers repeatedly invited him to serve as an official, but he declined all positions. Later, he entered Mount Lu, serving Master Huiyuan, and participated in the White Lotus Society, believing that his body could not be abandoned, and the remaining burdens should be severed, so he remained unmarried for life, wearing simple clothes and eating vegetarian food. When Liu Yi was stationed in Gushu (present-day Dangtu, Anhui), he appointed him as a '撫軍' (fujun, a military title), and again summoned him to be a '太學博士' (taixue boshi, a professor at the Imperial Academy), but he declined both positions. He understood the correct path of serving and retiring from office through Ji Kang's 'Biographies of Lofty Scholars', so he annotated and translated it. When Emperor Wu of Song launched the Northern Expedition, the Crown Prince stayed behind to guard the capital, welcoming him to Anle Temple, where he lectured on rituals for more than a month, before returning to the mountain. Liu Liu, the governor of Jiangzhou, recommended him to Emperor Wu of Song, who summoned him to be a '太尉掾' (taiwei yuan, an official title), but he declined the position. After Emperor Wu of Song ascended the throne, he summoned him to the capital, residing outside Dongguo, and the emperor personally visited him, asking him about the classics of ritual. The emperor thought his arrogance could not be encouraged. Someone asked him: 'As a recluse, why do you often appear in the imperial court?' He replied: 'Those who have their hearts set on the court see the rivers and lakes as shackles; those who have forgotten their emotions and thoughts see the marketplace as a cave.' At that time, people called him 'Master Tongyin' (Understanding Seclusion). Zhou Xuzhi had long suffered from wind-induced paralysis and could no longer lecture, so he moved to Zhongshan to recuperate. He passed away in the first year of Jingping (423 AD), at the age of sixty-seven.
張詮
張詮。字秀碩。野之族子也。尚情高逸。酷嗜典墳。雖耕鋤。猶帶經不釋。朝廷徴為散騎常侍。不起。庾悅以其貧起為尋陽令。笑曰。古人以容膝為安。若屈志就祿。何足為榮。乃入廬山。依遠公研窮釋典。深有悟入。宋景平元年無疾。西向唸佛。安臥而卒。春秋六十五。
宗炳
宗炳。字少文。南陽人。其母聦辨。富於學識。教授諸子皆有成。炳妙善琴書。尤精玄理。殷仲堪桓玄並以主簿辟皆不就。劉裕領荊州。復辟為主簿。答曰。棲丘飲谷。三十年矣。乃入廬山築室依遠公蓮社久之。兄臧為南平守逼與俱還江陵。閑居絕俗。劉裕辟太尉掾不就二兄卒。累甚眾。頗營稼穡。武帝敕南郡長時至餼賚衡陽王義季在荊州親至其室炳角巾布衣引見不拜。王曰。處先生以重祿可乎。對曰。祿如秋草。時過即腐。宋受禪徴為太子舍人。元嘉初徴為通直郎。太子建徴為中庶子並不應。妻羅氏。亦有高志。羅氏歿。炳哀之過甚。既而悲情頓釋。謂沙門慧堅曰。死生之分。未易可達。三複至教。方能遣哀。雅好山水。往必忘歸。西涉荊巫。南登衡岳。因結宇山中。懷尚平之志。以疾還江陵。嘆曰。老病俱至。名山不可再登。唯澄懷觀道臥以游之。凡所游履。悉圖之於室。謂人曰。撫琴動操。欲令眾山
【現代漢語翻譯】 現代漢語譯本 張詮 張詮，字秀碩，是野氏家族的族子。他崇尚情操，志向高潔隱逸，酷愛儒家經典。即使在耕地鋤草時，也總是帶著經書不肯放下。朝廷徵召他為散騎常侍，他沒有應允。庾悅因為他貧困，想讓他擔任尋陽縣令。張詮笑著說：『古人認為能容納膝蓋的地方就足夠安身了，如果爲了俸祿而委屈自己的志向，又有什麼值得榮耀的呢？』於是他進入廬山，依附於遠公（慧遠）研究佛經，有很深的領悟。宋景平元年，他沒有生病，面向西方唸佛，安詳地躺著去世了，享年六十五歲。 宗炳 宗炳，字少文，是南陽人。他的母親聰明有見識，學識淵博，教授兒子們都很有成就。宗炳擅長琴棋書畫，尤其精通玄學。殷仲堪、桓玄都曾徵召他擔任主簿，他都沒有就任。劉裕擔任荊州刺史時，再次徵召他擔任主簿，他回答說：『我已經隱居山林，過著清貧的生活三十年了。』於是他進入廬山，在遠公的蓮社居住了很久。他的哥哥宗臧擔任南平太守，強迫他一起回到江陵。他閑居在家，與世隔絕。劉裕徵召他擔任太尉掾，他沒有就任。他的兩個哥哥去世后，喪事非常多，他稍微經營一些農業。宋武帝敕令南郡太守時常送食物給他。衡陽王劉義季在荊州，親自到他的住所拜訪他。宗炳戴著頭巾，穿著布衣，被引見后沒有行拜禮。劉義季說：『給予先生豐厚的俸祿可以嗎？』他回答說：『俸祿就像秋天的草，時間過了就會腐爛。』宋朝接受禪讓后，徵召他為太子舍人。元嘉初年，徵召他為通直郎。太子劉建徵召他為中庶子，他都沒有應允。他的妻子羅氏，也有高尚的志向。羅氏去世后，宗炳非常悲傷。不久之後，他的悲傷之情突然消解，他對沙門慧堅說：『生死之間的界限，不容易理解。反覆研讀佛教的教義，才能消除悲哀。』他非常喜歡山水，常常流連忘返。他向西遊歷了荊州、巫峽，向南登上了衡山。於是他在山中建造房屋，懷有像阮籍一樣隱居的志向。因為生病，他回到江陵，感嘆說：『年老體衰，名山不能再次登臨了。只有澄凈心懷，觀察大道，躺著來遊覽它們。』凡是他遊歷過的地方，都畫在房間里。他對人說：『撫琴彈奏，想要讓眾山……』
【English Translation】 English version Zhang Quan Zhang Quan, styled Xiushuo, was a member of the Ye clan. He admired noble sentiments and lived a life of high-minded seclusion, deeply devoted to Confucian classics. Even while plowing and weeding, he would always carry scriptures with him, never letting them go. The court summoned him to be a Palace Attendant, but he declined. Yu Yue, seeing his poverty, wanted him to serve as the magistrate of Xunyang. Zhang Quan smiled and said, 'The ancients considered enough space to accommodate their knees as sufficient for comfort. If one were to compromise their aspirations for the sake of emolument, what glory would there be?' Thereupon, he entered Mount Lu, relying on Master Yuan (Huiyuan) to study Buddhist scriptures, gaining profound insights. In the first year of Jingping during the Song dynasty, he passed away without illness, facing west and reciting the Buddha's name, peacefully lying down. He was sixty-five years old. Zong Bing Zong Bing, styled Shaowen, was a native of Nanyang. His mother was intelligent and knowledgeable, with extensive learning, and her sons all achieved success under her tutelage. Zong Bing excelled in qin (zither), calligraphy, and painting, and was particularly proficient in metaphysics. Yin Zhongkan and Huan Xuan both invited him to serve as a secretary, but he declined. When Liu Yu governed Jingzhou, he again invited him to serve as a secretary. Zong Bing replied, 'I have been living in seclusion in the hills and valleys for thirty years.' Thereupon, he entered Mount Lu and resided in Master Yuan's Lotus Society for a long time. His elder brother, Zang, serving as the governor of Nanping, compelled him to return to Jiangling. He lived in seclusion, isolated from the world. Liu Yu invited him to serve as an aide to the Grand Commandant, but he declined. After the deaths of his two elder brothers, there were many funeral affairs, and he engaged in some farming. Emperor Wu of Song ordered the governor of Nan Commandery to regularly provide him with food. Prince Yiji of Hengyang was in Jingzhou and personally visited his residence. Zong Bing, wearing a headscarf and cloth clothes, was presented but did not bow. Prince Yiji said, 'Would it be acceptable to offer the master a generous salary?' He replied, 'Salary is like autumn grass, it rots as time passes.' After the Song dynasty received the abdication, he was summoned to be a Gentleman of the Crown Prince. In the early years of Yuanjia, he was summoned to be a Gentleman of Thorough Counsel. Prince Jian summoned him to be a Middle Secretariat, but he declined all of them. His wife, Luo, also had noble aspirations. After Luo's death, Zong Bing was deeply saddened. Soon after, his sorrow suddenly dissipated, and he said to the monk Huijian, 'The boundary between life and death is not easy to understand. Only by repeatedly studying the Buddhist teachings can one dispel sorrow.' He was very fond of mountains and rivers, often forgetting to return. He traveled west to Jingzhou and the Wu Gorge, and south to Mount Heng. Thereupon, he built a house in the mountains, cherishing the ambition of living in seclusion like Ruan Ji. Due to illness, he returned to Jiangling, lamenting, 'Old age and illness have both arrived, and the famous mountains cannot be climbed again. Only by purifying my mind and observing the Dao can I wander among them while lying down.' He painted all the places he had traveled on the walls of his room. He said to people, 'Playing the qin and performing, I want to make the mountains...'
皆響。宋元嘉二十四年卒。春秋六十九。
雷次宗
雷次宗。字仲倫。豫章南昌人博學明詩禮入廬山預蓮社立館東林之東。元嘉十五年召至京師立學館雞籠山置生徒百員除給事中不拜。久之還南昌公卿徂道以送與子侄書曰。吾童稚之年。已懷遠略。弱冠托廬山事釋和尚。游道餐風。二十餘載。淵匠既傾。復與汝曹歸耕先壟。山居谷飲。忽復十年。及今未老尚可勵志。成西歸之津樑。自今以往。家務大小。一勿見關。二十五年召拜散騎常侍不就。復徴詣京師。築室鐘山。謂之招隱館。每自華林園。入延賢堂。為太子諸王講禮經。是年無疾而卒。春秋六十三。子肅之頗傅素業。官至豫章郡丞。
十八賢傳。始不著作者名。疑自昔出於廬山耳。熙寧間嘉禾賢良陳令舉舜俞粗加刊正。大觀初沙門懷悟以事蹟疏略。復為詳補。今歷考廬山集。高僧傳。及晉宋史依悟本。再為補治。一事不遺。自茲可為定本矣。
百二十三人傳
曇翼
餘杭人。初入廬山依遠公。后往關中。見羅什東還會稽入秦望山誦法華經十二年。感普賢大士化女子身。披采服。㩗筠籠。一白豕大蒜兩根。至師前曰。妾入山采薇(上采服五采也彩俗下采薇採取也作采俗)。日已斜。豺狼縱橫。歸無生理。敢托一宿。師卻之力
【現代漢語翻譯】 皆響。宋元嘉二十四年（公元447年）去世，享年六十九歲。
雷次宗
雷次宗，字仲倫，豫章南昌（今江西南昌）人。他博學多才，精通詩書禮儀，進入廬山，參與慧遠（Huì Yuǎn）法師的蓮社，並在東林寺東邊建立了學館。元嘉十五年（公元438年）被召到京師（今南京）設立學館于雞籠山，設定生徒一百人，朝廷授予給事中一職，但他沒有接受。之後返回南昌，公卿大臣們在道路上為他送行。他寫信給子侄們說：『我年幼時，就懷有遠大的志向。弱冠之年寄身於廬山，追隨釋慧遠（Shì Huì Yuǎn）法師，遊歷山林，以道為食，已經二十多年了。慧遠（Huì Yuǎn）大師去世后，我又和你們一起回到家鄉耕田。在山中居住，以山泉為飲，不知不覺又過了十年。如今我尚未衰老，還可以努力立志，成為通往西方極樂世界的橋樑。從今以後，家務大小事，一概不要來煩我。』元嘉二十五年（公元448年）被召拜為散騎常侍，但他沒有就任。再次被徵召到京師，在鐘山建造房屋，稱之為招隱館。他經常從華林園進入延賢堂，為太子和諸王講授禮經。同年無疾而終，享年六十三歲。他的兒子雷肅之（Léi Sù zhī）頗能繼承家學，官至豫章郡丞。
《十八賢傳》最初沒有署作者的名字，人們猜測是從前出自廬山。熙寧年間，嘉禾的賢良陳令舉（Chén Lìng Jǔ）和舜俞（Shù Yú）略加刊正。大觀初年，沙門懷悟（Huái Wù）認為事蹟過於疏略，又進行了詳細的補充。現在經過考證《廬山集》、《高僧傳》以及《晉宋史》，依據懷悟（Huái Wù）的版本，再次進行補充和修訂，做到一事不遺漏。從此可以作為定本了。
《百二十三人傳》
曇翼
餘杭（今浙江杭州）人。最初進入廬山依止慧遠（Huì Yuǎn）法師。後來前往關中（今陜西一帶）。見到鳩摩羅什（Jūmóluóshí）后東返回到會稽（今浙江紹興），進入秦望山誦讀《法華經》十二年。感應到普賢（Pǔxián）大士化作女子之身，身披彩色的衣服，手提竹籠，帶著一頭白豬和兩根大蒜，來到曇翼（Tán Yì）法師面前說：『我進山采薇菜（上文的『采服』是指五彩的衣服，『采』是俗字，下文的『采薇』是指採取薇菜，也是俗字）。太陽已經西斜，豺狼縱橫，回去沒有活路。敢請求借宿一晚。』曇翼（Tán Yì）法師拒絕了她。
【English Translation】 He passed away in the 24th year of the Yuanjia era of the Song Dynasty (447 AD) at the age of 69.
Lei Cizong
Lei Cizong, courtesy name Zhonglun, was a native of Nanchang, Yuzhang (present-day Nanchang, Jiangxi). He was erudite and well-versed in poetry and etiquette. He entered Mount Lu and joined the Lotus Society of Master Hui Yuan (Huì Yuǎn), establishing a school east of Donglin Temple. In the 15th year of the Yuanjia era (438 AD), he was summoned to the capital (present-day Nanjing) to establish a school on Mount Jilong, enrolling one hundred students. He was offered the position of Attendant in the Palace, but he declined. Later, he returned to Nanchang, and the dukes and ministers saw him off on the road. He wrote to his sons and nephews, saying, 'From my childhood, I have cherished great ambitions. At the age of twenty, I entrusted myself to Mount Lu, following Master Shi Hui Yuan (Shì Huì Yuǎn), traveling through the mountains and forests, nourishing myself with the Dao for more than twenty years. After the passing of Master Hui Yuan (Huì Yuǎn), I returned with you to cultivate our ancestral fields. Living in the mountains, drinking from the mountain springs, another ten years have passed unknowingly. Now that I am not yet old, I can still strive to be a bridge to the Western Paradise. From now on, do not bother me with any household affairs, big or small.' In the 25th year of the Yuanjia era (448 AD), he was summoned and appointed as a Regular Attendant at the Palace Gate, but he did not accept. He was summoned again to the capital and built a house on Mount Zhong, calling it the 'Retreat of Hidden Summoning'. He often entered the Hall of Extending Worth from the Hualin Garden, lecturing on the Book of Rites to the Crown Prince and the various princes. He passed away without illness in the same year at the age of 63. His son, Lei Suzhi (Léi Sù zhī), was quite capable of inheriting the family's learning and served as the Prefectural Assistant of Yuzhang.
The 'Biographies of the Eighteen Worthies' initially did not have the author's name, and it was suspected that it originated from Mount Lu in the past. During the Xining era, the virtuous and talented Chen Lingju (Chén Lìng Jǔ) and Shunyu (Shù Yú) of Jiahe made some revisions. In the early Daguan era, the monk Huai Wu (Huái Wù) considered the accounts to be too brief and made detailed supplements. Now, after examining the 'Collection of Mount Lu', the 'Biographies of Eminent Monks', and the 'History of Jin and Song', based on Huai Wu's (Huái Wù) version, further supplements and revisions have been made to ensure that nothing is omitted. From now on, this can be considered the definitive edition.
Biographies of One Hundred and Twenty-Three People
Tan Yi
A native of Yuhang (present-day Hangzhou, Zhejiang). He initially entered Mount Lu and relied on Master Hui Yuan (Huì Yuǎn). Later, he went to Guanzhong (present-day Shaanxi area). After seeing Kumarajiva (Jūmóluóshí), he returned east to Kuaiji (present-day Shaoxing, Zhejiang), entering Mount Qinwang and reciting the Lotus Sutra for twelve years. He sensed that Bodhisattva Samantabhadra (Pǔxián) transformed into the body of a woman, wearing colorful clothes, carrying a bamboo basket, with a white pig and two cloves of garlic, and came to Master Tan Yi (Tán Yì) and said, 'I entered the mountain to gather ferns (the 'colorful clothes' mentioned above refers to five-colored clothes, 'cǎi' is a vulgar character, and the 'gathering ferns' mentioned below refers to collecting ferns, which is also a vulgar character). The sun is already setting, and jackals and wolves are rampant, and there is no way to return alive. I dare to ask for a night's lodging.' Master Tan Yi (Tán Yì) refused her.
。女復哀鳴不已。遂令居草床上。夜半號呼腹疼告師按摩。師辭以持戒。不應手觸。女號呼愈甚。師乃以布裹錫杖。遙為按之。翌日女以采服化祥雲。豕變白象蒜化雙蓮。凌空而上。謂師曰。我普賢菩薩。特來相試。郡太守孟顗聞于朝。來建法等寺(今天衣寺)。初餘杭山沙門法志。常誦法華。有雉巢于庵側。翔集座隅。若聽受狀。如是七年。一日忽燋悴。志曰。汝能聽經。必生人道明旦雉殞。即為瘞之。夜夢童子拜曰。因聽經得脫羽類。今生山前王氏。后其家設齋。志方踵門。兒曰。我和尚來也。志撫之曰。汝我雉兒也。解衣視掖下有雉毳三莖。七歲令入山出家。十六落髮以掖有毳。因名以翼。
曇邕
楊氏。關中人。形長八尺。雄武過人。南來廬山依師遠公。內外典籍。無不綜習。立茅屋于山西以自居。止有弟子曇果。澄思禪門。一夕夢山神求受戒法。果曰。家師在此。可往求之。邕忽見一人著裌衣。風神端雅。從者三十人。乞授戒。師以果先夢。知是山神。乃為說法授五戒畢。神以外國二鋤為嚫。禮謝而去。師后往荊州行化。卒于竹林寺。
僧濟
入廬山問道。精悟深要。遠公嘆曰。紹隆大法。其在汝乎。及在疾。遠公以燭遺之曰。汝可馮此建心安養。師執燭停想。延僧誦凈土經。至
【現代漢語翻譯】 現代漢語譯本： 女子繼續哀鳴不止。於是讓其躺在草床上。半夜號叫腹痛告知師父。師父以持戒為由推辭，不應該用手觸碰。女子號叫更加厲害。師父就用布包裹錫杖，遠遠地為她按摩。第二天，女子以彩色服裝化為祥雲，豬變成白象，蒜變成雙蓮，升上天空。對師父說：『我是普賢菩薩（Samantabhadra），特地來試探你。』郡太守孟顗（Meng Yi）上報朝廷。來建造法等寺（Fa Deng Temple，即今天的天衣寺）。當初餘杭山（Yu Hang Mountain）的沙門法志（Fa Zhi），經常誦讀《法華經》（Lotus Sutra）。有野雞在庵旁築巢，飛翔聚集在座位旁邊，好像聽經的樣子。這樣過了七年。一天忽然憔悴。法志說：『你能夠聽經，必定轉生人道。』第二天野雞死了，就為它埋葬。夜裡夢見童子拜謝說：『因為聽經得以脫離鳥類，現在轉生到山前王氏家。』後來王氏家設齋，法志剛到門口，孩子說：『我的和尚來了。』法志撫摸他說：『你是我雉兒啊。』解開衣服看他的腋下有三根野雞的細毛。七歲讓他入山出家。十六歲剃度，因為腋下有細毛，因此取名為翼（Yi）。 曇邕（Tan Yong） 楊氏（Yang Shi），關中（Guanzhong）人。身材高大八尺，雄壯勇武過人。南下來到廬山（Mount Lu）依止師父遠公（Huiyuan）。內外典籍，沒有不通習的。在山西（West of the Mountain）搭建茅屋居住。只有弟子曇果（Tan Guo）。專心禪修。一天晚上夢見山神請求受戒法。曇果說：『我的師父在這裡，可以去向他求。』曇邕忽然看見一個人穿著裌衣，風度神采端正文雅，跟隨的人有三十個，請求授戒。師父因為曇果先做了夢，知道是山神，就為他說法，授了五戒完畢。山神以外國的兩個鋤頭作為禮物。行禮感謝后離去。師父後來前往荊州（Jingzhou）弘法。在竹林寺（Bamboo Forest Temple）圓寂。 僧濟（Seng Ji） 入廬山問道。精通領悟佛法的精髓要義。遠公讚歎說：『紹隆大法，大概就在你身上了吧。』等到生病的時候，遠公把蠟燭送給他，說：『你可以憑藉這蠟燭建立信心，安養身心。』僧濟拿著蠟燭，停止思緒，請僧人誦讀《凈土經》（Pure Land Sutra），直到……
【English Translation】 English version: The woman continued to wail incessantly. So they let her lie on the grass bed. In the middle of the night, she cried out with abdominal pain, informing the master. The master declined on the grounds of upholding the precepts, saying he should not touch her with his hands. The woman cried out even more intensely. The master then wrapped his tin staff in cloth and remotely massaged her with it. The next day, the woman transformed into auspicious clouds with colorful garments, the pig transformed into a white elephant, and the garlic transformed into twin lotuses, ascending into the sky. She said to the master, 'I am Samantabhadra Bodhisattva, specially come to test you.' The prefect of the county, Meng Yi, reported this to the court and came to build Fa Deng Temple (now Tianyi Temple). Initially, the Shramana Fa Zhi of Yu Hang Mountain often recited the Lotus Sutra. A pheasant nested beside the hermitage, flying and gathering near the seat, as if listening to the sutra. This went on for seven years. One day, it suddenly became haggard. Fa Zhi said, 'You are able to listen to the sutra, you will surely be reborn in the human realm.' The next morning, the pheasant died, so he buried it. That night, he dreamed of a child bowing and saying, 'Because of listening to the sutra, I was able to escape the bird realm and am now reborn in the Wang family in front of the mountain.' Later, the Wang family held a vegetarian feast, and as Fa Zhi approached the door, the child said, 'My monk has come.' Fa Zhi stroked him and said, 'You are my pheasant child.' He undressed and saw three pheasant feathers under his armpit. At the age of seven, he was allowed to enter the mountain and become a monk. At sixteen, he was tonsured, and because of the feathers under his armpit, he was named Yi. Tan Yong Yang Shi, a person from Guanzhong. He was eight feet tall, and his heroic martial prowess surpassed others. He came south to Mount Lu to rely on Master Huiyuan. He was well-versed in both internal and external scriptures. He built a thatched hut on the west side of the mountain to live in. He only had a disciple, Tan Guo, who concentrated on Chan meditation. One night, he dreamed that the mountain god requested to receive the precepts. Tan Guo said, 'My master is here, you can go and ask him.' Suddenly, Tan Yong saw a person wearing a lined garment, with an elegant demeanor, accompanied by thirty followers, requesting to receive the precepts. The master, because Tan Guo had dreamed first, knew it was the mountain god, so he preached the Dharma for him and completed the giving of the five precepts. The god offered two foreign hoes as a gift. He bowed and thanked him before leaving. Later, the master went to Jingzhou to propagate the Dharma and passed away at Bamboo Forest Temple. Seng Ji Entered Mount Lu to inquire about the Dharma. He thoroughly understood the profound essentials. Huiyuan sighed and said, 'The flourishing of the great Dharma, it probably rests on you.' When he was ill, Huiyuan gave him a candle, saying, 'You can rely on this candle to establish faith and nurture your mind.' Seng Ji held the candle, stopped his thoughts, and asked a monk to recite the Pure Land Sutra, until...
五更。以燭授弟子元弼。隨僧行道。頃之覺自秉一燭浮空而行。見阿彌陀佛接至於掌。遍事諸佛。須臾而覺。喜曰吾以一夕觀念。便蒙接引。明日復于空中。見佛菩薩。謂弼曰。佛來也。即舉首西顧。一息而終。時方炎歊。體三日不變。異香郁然。
慧恭
豫章豐城人。與僧光慧堪慧蘭同志為學。光等學力不逮恭。而於凈土系想則過之。蘭謂恭曰。君雖力學博聞。豈不知經云。如聾奏音樂。悅彼不自聞。恭曰。學不可已。孰能未死昧昧如癡哉。后七年。蘭等先逝。去時並有奇應又五年恭病且篤曰。大道沿洄。何時可止。死生去來吾何歸哉。於是叩頭雨泣。誓心安養。念不少間。忽見無量壽佛。以金臺前迎。恭乘其上。見蘭等於臺上光明中而告之曰。長老受生。已居上品。五等不勝慰喜。但恨五濁淹延相依之晚耳。恭於是日告眾。欣然奮迅而滅。義熙十一年也(廬山集有恭道人臨終感應事)。
法安
初依遠公為弟子。妙善講說。兼習禪業。律身持戒。為行尤精。義熙中。新陽邑社有暴虎居神廟樹下。前後害民以百數。安游其村。居民皆早閉門。乃之樹下禪坐。須臾虎負人至。見安驚喜跳伏。安乃為說法授戒。有頃而去。明旦居民見安。謂是神人。相率禮敬。因改神廟。立寺宇。請安居之。左
【現代漢語翻譯】 五更時分，他將蠟燭交給弟子元弼（名字），跟隨僧人一起修行。不久，他感覺自己拿著一支蠟燭漂浮在空中行走，看見阿彌陀佛（西方極樂世界的教主）用手掌接引他，讓他遍事諸佛。一會兒后醒來，高興地說：『我只用一個晚上觀想，便蒙佛接引。』第二天又在空中看見佛菩薩，告訴元弼說：『佛來了。』他立即抬頭向西看，一瞬間就去世了。當時正值炎熱的夏天，但他的身體三天都沒有變化，而且散發著奇異的香味。
慧恭（名字）
是豫章豐城人。他和僧人光慧（名字）、堪慧蘭（名字）一起學習。光慧等人的學習能力不如慧恭，但在對凈土的繫念方面卻超過了他。慧蘭對慧恭說：『您雖然努力學習，博聞強記，難道不知道經書上說，如同聾子演奏音樂，悅耳的音樂自己卻聽不到嗎？』慧恭說：『學習是不可以停止的，誰能未死就糊里糊塗像個傻子呢？』七年後，慧蘭等人先去世了，去世時都有奇異的瑞相。又過了五年，慧恭生病且病情嚴重，他說：『大道迂迴曲折，何時才能停止？生死去來，我將歸向何處呢？』於是叩頭痛哭，發誓一心求生安養（西方極樂世界），唸佛從不間斷。忽然看見無量壽佛（阿彌陀佛的別稱）用金臺前來迎接他，慧恭乘坐在金臺上，看見慧蘭等人在臺上的光明中告訴他說：『長老往生，已經居住在上品。我們非常高興，只是遺憾在五濁惡世（指娑婆世界）淹留太久，相依相伴太晚了。』慧恭于當天告訴眾人，欣然奮迅而去世，那是義熙十一年（公元415年）。（《廬山集》中有慧恭道人臨終感應的事蹟）。
法安（名字）
最初依附慧遠（東晉僧人）為弟子，擅長講說，兼習禪定，嚴於律己，持守戒律，修行尤其精進。義熙年間，新陽邑社有猛虎居住在神廟的樹下，前後傷害百姓達百人之多。法安遊歷到那個村子，居民都早早地關上門。法安便到樹下禪坐。一會兒，老虎揹著一個人來到，看見法安，驚喜地跳躍匍匐。法安便為老虎說法授戒，老虎一會兒就離開了。第二天，居民看見法安，認為他是神人，爭相禮敬。於是改建神廟，建立寺宇，請法安居住在那裡。
【English Translation】 At the fifth watch of the night, he gave a candle to his disciple Yuan Bi (name), and followed the monks in their practice. Soon, he felt himself holding a candle, floating in the air, and saw Amitabha Buddha (the principal Buddha of Pure Land Buddhism) receiving him with his palm, allowing him to serve all the Buddhas. After a while, he awoke and joyfully said, 'I have been received by the Buddha after only one night of contemplation.' The next day, he saw Buddhas and Bodhisattvas in the air again, who told Yuan Bi, 'The Buddha is coming.' He immediately looked westward and passed away in an instant. It was the height of summer, but his body remained unchanged for three days, and emitted a strange fragrance.
Hui Gong (name)
Was a native of Fengcheng in Yuzhang. He studied with the monks Guang Hui (name) and Kan Hui Lan (name). Guang Hui and others were not as capable in their studies as Hui Gong, but they surpassed him in their devotion to the Pure Land. Hui Lan said to Hui Gong, 'Although you study diligently and are well-informed, do you not know the sutra that says, it is like a deaf person playing music, pleasing to others but not heard by oneself?' Hui Gong said, 'Learning cannot be stopped. Who can be so foolish as to be ignorant before death?' Seven years later, Hui Lan and others passed away first, and they all had auspicious signs at the time of their death. Five years later, Hui Gong became ill and seriously ill, saying, 'The Great Path is winding and circuitous, when will it stop? Where will I go in the cycle of birth and death?' So he kowtowed and wept, vowing to be reborn in the Land of Bliss (Western Pure Land), and his mindfulness of the Buddha never ceased. Suddenly, he saw Amitayus Buddha (another name for Amitabha Buddha) coming to greet him with a golden platform. Hui Gong rode on it and saw Hui Lan and others in the light on the platform, who told him, 'Elder, your rebirth is already in the upper ranks. We are very happy, but we regret that we have lingered in the five turbidities (referring to the Saha world) for too long, and our companionship has been too late.' On that day, Hui Gong told the assembly, and passed away with joy and vigor. It was the eleventh year of Yixi (415 AD). (The Lushan Collection contains the story of the auspicious response at the death of the Taoist Hui Gong).
Fa An (name)
Initially followed Hui Yuan (a monk of the Eastern Jin Dynasty) as a disciple, excelling in preaching and practicing meditation, being strict with himself, upholding the precepts, and being particularly diligent in his practice. During the Yixi era, in the Xinyang Yi community, there was a fierce tiger living under a tree in a shrine, harming hundreds of people. Fa An traveled to that village, and the residents all closed their doors early. Fa An then went to the tree and sat in meditation. After a while, the tiger carried a person to him, and upon seeing Fa An, it jumped and prostrated in joy. Fa An then preached and gave precepts to the tiger, and the tiger left after a while. The next day, the residents saw Fa An and considered him a divine being, and they all paid their respects. So they rebuilt the shrine, established a temple, and invited Fa An to live there.
右田園。並舍為寺業。常欲畫像須銅青。慮不可致。忽夢一人跪床前云。此下有銅鐘。窹即掘之。果得二鐘。取青成像。而以銅助遠公鑄佛。后不知所終。
𨷂公則
入廬山白蓮社。既逝。有同社人至洛陽白馬寺。夜中為公則修忌祭。忽一時林木殿宇。皆作金色。空中有聲曰。我是闕公則。祈生極樂國。今已得生矣言訖無所見。
陸修靜
吳興人。蚤為道士。置館廬山。時遠法師居東林。其處流泉匝寺。下入于溪。每送客過此。輒有虎號鳴。因名虎溪。後送客。未嘗過獨陶淵明與修靜至。語道契合。不覺過溪。因相與大笑世傳為三笑圖。宋泰始三年。羽化于京師。賜謚簡寂。以故居為觀(雲笈七籤本傳云元徽五年化)。
不入社諸賢傳
陶潛
字淵明(一字元亮)。晉大司馬侃之曾孫。少懷高尚。著五柳先生傳以自況。時人以為實錄。初為建威參軍。謂親朋曰。聊欲絃歌為三徑之資。執事者聞之。以為彭澤令。郡遣督郵至縣。吏白應束帶見之。潛嘆曰。吾不能為五斗米折腰。拳拳事鄉里小人耶。解印去縣乃賦歸去來。及宋受禪。自以晉世宰輔之後。恥復屈身異代。居尋陽柴桑。與周續之劉遺民並不應辟命。世號尋陽三隱。嘗言夏月虗間。高臥北窗之下。清風颯至。自謂羲
【現代漢語翻譯】 現代漢語譯本 右田園。並將田舍捐獻作為寺廟的產業。他一直想繪製佛像，需要銅青（一種顏料），但擔心無法得到。忽然夢見一個人跪在他的床前說：『這下面有銅鐘。』醒來后立即挖掘，果然得到了兩口鐘。他取銅青繪製佛像，並將銅捐助給遠公（慧遠大師）鑄造佛像。後來就不知道他的結局了。
闕公則（人名）
加入廬山白蓮社。去世后，有同社的人到洛陽白馬寺，夜裡為闕公則做忌日祭祀。忽然一時之間，林木殿宇都變成金色。空中傳來聲音說：『我是闕公則。祈求往生極樂世界，現在已經得生了。』說完就消失不見了。
陸修靜（人名）
吳興人。早年做道士。在廬山設定館舍。當時遠法師（慧遠大師）住在東林寺，那裡有流動的泉水環繞寺廟，向下流入溪流。每次送客人到這裡，總有老虎吼叫。因此命名為虎溪。後來送客，不曾超過虎溪，只有陶淵明和陸修靜一起，談論道理非常投合，不知不覺地過了溪。於是互相大笑，世人傳為『三笑圖』。宋泰始三年，在京師去世。朝廷賜予謚號『簡寂』。將他原來的住所改為道觀（《雲笈七籤》本傳記載為元徽五年去世）。
不入社諸賢傳
陶潛（人名）
字淵明（字元亮）。是晉朝大司馬陶侃的曾孫。從小就懷有高尚的志向。寫了《五柳先生傳》來比喻自己。當時的人認為這是他的真實寫照。起初擔任建威參軍。他對親朋好友說：『姑且想彈琴唱歌，用來作為維持生計的費用。』主管的人聽說了，就讓他擔任彭澤令。郡里派遣督郵到縣裡。官吏稟告說應該束帶迎接他。陶潛嘆息說：『我不能爲了五斗米而彎腰，恭敬地對待鄉里的小人啊。』於是辭去縣令的職務，寫了《歸去來兮辭》。等到宋朝取代晉朝，他因為自己是晉朝宰輔的後代，恥于再次屈身於異朝。居住在尋陽柴桑，與周續之、劉遺民都不接受朝廷的徵召。世人稱他們為『尋陽三隱』。他曾經說，夏天在空曠的房間里，高臥在北窗之下，清風吹來，自認為像羲
【English Translation】 English version You Tianyuan donated his fields and houses to become temple property. He always wanted to paint a Buddha image and needed copper blue (a pigment), but he worried about not being able to obtain it. Suddenly, he dreamed of a person kneeling before his bed, saying, 'There are copper bells beneath this place.' Upon waking, he immediately dug and indeed found two bells. He used the copper blue to paint the Buddha image and donated the copper to Yuan Gong (Venerable Huiyuan) to cast Buddha statues. Later, his fate became unknown.
Que Gongze (person's name)
Joined the White Lotus Society of Mount Lu. After his death, a member of the society went to Baima Temple in Luoyang and held a memorial service for Que Gongze at night. Suddenly, all the trees, forests, halls, and buildings turned golden. A voice in the air said, 'I am Que Gongze. I prayed to be reborn in the Land of Ultimate Bliss, and now I have been reborn.' After speaking, he disappeared.
Lu Xiujing (person's name)
A native of Wuxing. He became a Taoist priest early in life. He established a residence on Mount Lu. At that time, Dharma Master Yuan (Venerable Huiyuan) lived in Donglin Temple, where flowing springs surrounded the temple and flowed down into the stream. Every time he saw guests off here, tigers would roar. Therefore, it was named Tiger Creek. Later, when seeing guests off, he never crossed Tiger Creek, except for Tao Yuanming and Lu Xiujing, who found their discussions of the Tao very compatible and unknowingly crossed the creek. So they laughed together, and the world passed it down as the 'Three Laughs Picture'. In the third year of the Tai Shi era of the Song dynasty, he passed away in the capital. The court bestowed upon him the posthumous title 'Jianji'. His former residence was converted into a Taoist temple (the biography in the Yunji Qiqian states that he passed away in the fifth year of the Yuanhui era).
Biographies of Worthies Who Did Not Join the Society
Tao Qian (person's name)
Style name Yuanming (another style name Yuanliang). He was the great-grandson of Tao Kan, the Grand Marshal of Jin. From a young age, he cherished lofty aspirations. He wrote the 'Biography of Mr. Five Willows' to describe himself. People at the time considered it a true record. Initially, he served as a military advisor. He said to his friends, 'I would like to play the zither and sing to provide for my livelihood.' The officials heard of this and appointed him as the magistrate of Pengze. The commandery sent a supervisor to the county. The officials reported that he should be formally dressed to meet him. Tao Qian sighed and said, 'I cannot bend my waist for five pecks of rice and respectfully serve the petty people of the village.' So he resigned from his post as magistrate and wrote the 'Returning Home' poem. When the Song dynasty replaced the Jin dynasty, he, as a descendant of Jin dynasty ministers, was ashamed to submit to a different dynasty. He lived in Chaisang, Xunyang, and, along with Zhou Xuzhi and Liu Yimin, refused to accept appointments from the court. The world called them the 'Three Recluses of Xunyang'. He once said that in the empty room in summer, lying high under the north window, with a cool breeze blowing, he considered himself like Xi
皇上人。性不解音。畜素琴一張。弦徽不具。每朋酒之會。則撫而和之曰。但識琴中趣。何勞弦上聲。嘗往來廬山。使一門生。二兒舁籃輿以行。時遠法師與諸賢結蓮社。以書招淵明。淵明曰。若許飲。則往。許之。遂造焉。忽攢眉而去。宋元嘉四年卒。世號靖節先生。
謝靈運
祖玄有功晉室。靈運為康樂公主孫。襲封康樂公。文章為江左第一(應為江右指金陵也)嘗著木屐上山則去前齒。下山則去後齒。尋山陟嶺。必造幽峻。至廬山。一見遠公。肅然心伏。乃即寺筑臺。翻涅槃經。鑿池植白蓮。時遠公諸賢。同修凈土之業。因號白蓮社(或云□為東西二地)。靈運嘗求入社。遠公以其心雜而止之。
范𡩋
字武子。篤學多所通覽。時浮虛相煽。儒雅日替。𡩋以其源始於王弼何晏二人之罪。深於桀紂。乃著論非之。累遷中書侍郎。朝廷疑義。輒咨訪之。出補豫章太守。大設庠序。起學臺。功用彌廣。刺史王凝之上言抵罪免官歸家。遠公招之入社。而𡩋竟不能往。
龍眠李伯時。為余作蓮社十八賢圖。追寫當時事。按十八賢行狀。沙門慧遠。初為儒。因聽道安講般若經。豁然大悟。乃與其弟慧持。俱棄儒落髮。太元中。至盧山。時沙門慧永。先居香谷。遠欲駐錫是山。一夕山神見夢。
【現代漢語翻譯】 現代漢語譯本 皇上人（姓名不詳）。天性不理解音樂，卻收藏著一張沒有琴絃和琴徽的素琴。每當聚會飲酒時，就撫摸著琴說：『只要懂得琴中的樂趣，何必在意琴絃上的聲音呢？』 曾經前往廬山，讓一個門生和兩個兒子抬著轎子跟隨。當時遠法師（慧遠）與各位賢士結成蓮社，寫信邀請淵明（陶淵明）。淵明說：『如果允許飲酒，我就去。』 得到允許后，就前往蓮社。忽然皺著眉頭離開了。宋元嘉四年去世，世人稱他為靖節先生。
謝靈運（人名） 祖父謝玄對晉朝有功。謝靈運是康樂公主的孫子，繼承了康樂公的爵位。文章是江南第一（應為江右，指金陵）。曾經穿著木屐上山，就去掉前齒；下山，就去掉后齒。尋找山水，必定要到幽深險峻的地方。到達廬山後，一見到遠公（慧遠），就肅然起敬，心悅誠服。於是就在寺廟旁筑臺，翻譯《涅槃經》，開鑿池塘種植白蓮。當時遠公和各位賢士，一同修習凈土法門，因此號為白蓮社（或者說是分為東西兩地）。謝靈運曾經請求加入蓮社，遠公認為他心不純正而拒絕了他。
范𡩋（人名） 字武子。勤奮好學，博覽群書。當時社會風氣浮誇虛偽，儒雅之風日漸衰落。范𡩋認為這種風氣的源頭在於王弼和何晏二人，他們的罪過比夏桀和商紂還要深重。於是著書立論批判他們。多次陞遷至中書侍郎。朝廷有疑難問題，常常向他諮詢。后外調補任豫章太守，大力興辦學校，建造學臺，政績顯著。刺史王凝之上書彈劾他，被判罪免官，回到家中。遠公（慧遠）邀請他加入蓮社，但范𡩋最終未能前往。
龍眠李伯時（李公麟），為我創作了《蓮社十八賢圖》，追憶描繪了當時的情景。按照十八賢的行狀記載，沙門慧遠（慧遠），最初是儒生，因為聽道安講解《般若經》，豁然大悟。於是和他的弟弟慧持，一同放棄儒學，剃度出家。太元年間，來到廬山。當時沙門慧永，先住在香谷。慧遠想要在此山駐錫，一天晚上山神託夢。
【English Translation】 English version Huang Shangren (name unknown). By nature, he did not understand music, yet he possessed a plain zither without strings or frets. Whenever there was a gathering with wine, he would stroke the zither and say, 'As long as one understands the interest within the zither, why bother with the sound of the strings?' He once traveled to Mount Lu, having a disciple and two sons carry him in a sedan chair. At that time, Dharma Master Yuan (Huiyuan) and various virtuous men formed the Lotus Society, inviting Yuanming (Tao Yuanming) by letter. Yuanming said, 'If drinking is allowed, I will go.' Having been granted permission, he went to the Lotus Society. Suddenly, he frowned and left. He passed away in the fourth year of the Yuanjia era of the Song Dynasty, and was known to the world as Mr. Jingjie.
Xie Lingyun (person's name) His grandfather, Xie Xuan, had rendered meritorious service to the Jin Dynasty. Xie Lingyun was the grandson of Princess Kangle, inheriting the title of Duke of Kangle. His writing was considered the best in Jiangnan (should be Jiangyou, referring to Jinling). He once wore wooden clogs when going up the mountain, removing the front teeth; when going down the mountain, removing the back teeth. Seeking out mountains and rivers, he would always go to secluded and precipitous places. Upon arriving at Mount Lu, he was deeply impressed and sincerely admired after seeing Master Yuan (Huiyuan). Thereupon, he built a platform next to the temple, translated the Nirvana Sutra, and dug a pond to plant white lotuses. At that time, Master Yuan and the various virtuous men were practicing the Pure Land Dharma together, hence the name White Lotus Society (or it is said to be divided into east and west locations). Xie Lingyun once requested to join the Lotus Society, but Master Yuan refused him because he considered his mind to be impure.
Fan Ning (person's name) Zi Wuzi. He was diligent in his studies and well-versed in many subjects. At that time, the social atmosphere was extravagant and hypocritical, and the style of Confucian elegance was declining. Fan Ning believed that the source of this trend lay in Wang Bi and He Yan, and that their sins were even greater than those of Jie of Xia and Zhou of Shang. Therefore, he wrote treatises to criticize them. He was promoted several times to the position of Attendant in the Secretariat. Whenever the court had doubts, they would often consult him. Later, he was transferred to serve as the Governor of Yuzhang, where he vigorously established schools and built learning platforms, achieving remarkable results. The Inspector Wang Ning impeached him in a memorial, and he was convicted, dismissed from office, and returned home. Master Yuan (Huiyuan) invited him to join the Lotus Society, but Fan Ning ultimately failed to go.
Longmian Li Boshi (Li Gonglin) created the 'Eighteen Sages of the Lotus Society' for me, recalling and depicting the events of that time. According to the records of the eighteen sages, the Shramana Huiyuan (Huiyuan) was initially a Confucian scholar, but after listening to Dao'an explain the Prajna Sutra, he suddenly attained enlightenment. Thereupon, he and his younger brother Huichi abandoned Confucianism and became monks. During the Taiyuan era, he came to Mount Lu. At that time, the Shramana Huiyong was already living in Xianggu. Huiyuan wanted to reside on this mountain, and one night the mountain god appeared in a dream.
稽首留師。忽於後夜。雷電大震。平旦地皆坦夷材木委積。江州刺史桓伊表奏其異。為師建寺。是為東林。因號其殿為神運。時有彭城遺民劉程之。豫章雷次宗。雁門周續之。南陽宗炳。張詮。張野。凡六人。皆名重一時。棄官舍緣。來依遠師。復有沙門道昺。曇恒惠睿曇詵道敬道生曇順凡七人。又有梵僧佛䭾䟦陀羅。佛䭾邪舍二尊者。相結為社。號廬山十八賢。時陳郡謝靈運。以才自負。少所推與。及來社中。見遠師心悅誠服。乃為開池種白蓮。求預凈社。遠師以其心亂拒而不納。陶潛時棄官居栗里。每來社中。或時才至。便攢眉回去。遠師愛之。欲留不可得。道士陸修靜居簡寂觀。亦常來社中。與遠相善。遠自居東林。足不越虎溪一日送陸道士。忽行過溪。相持而笑。又嘗令人沽酒。引淵明來。故詩人有愛陶長官醉兀兀。送陸道士行遲。遲沽酒過溪俱破戒。彼何人斯師如斯。又云陶令醉多招不得。謝公心亂去還來者。皆其事也。此圖初為人路。與清流激湍。縈帶曲折。逾石橋。溪迴路轉。石巖一。又繚而上石巖一。二巖之間。有方石池種白蓮花。嵓之傍。有石梯。度山迤邐而去。不知所窮。當圖窮處。橫為長云。蔽覆樹腰巖頂。其高深遠近。蓋莫得而見也。傍石池有高崖懸泉。下潴為潭。支流貫池。下注大溪。激
【現代漢語翻譯】 現代漢語譯本： 我恭敬地頂禮慧遠大師。忽然在一天深夜，雷電交加，到了早晨，地面變得平坦，木材堆積如山。江州刺史桓伊上表奏明這件奇異的事情，為大師建造寺廟，這就是東林寺。因此，寺廟的大殿被命名為神運殿。當時有彭城的遺民劉程之（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），張詮（人名），張野（人名），總共六人，都是當時名聲顯赫的人物，他們放棄官職和世俗的牽絆，前來依附慧遠大師。又有沙門道昺（人名），曇恒（人名），惠睿（人名），曇詵（人名），道敬（人名），道生（人名），曇順（人名），總共七人。還有梵僧佛䭾䟦陀羅（Buddhabhadra，意為賢護），佛䭾邪舍（Buddhayasas，意為佛名）兩位尊者，他們結成社團，號稱廬山十八賢。當時陳郡的謝靈運（人名），以自己的才華自負，很少推崇別人。等到他來到社團中，見到慧遠大師后，內心喜悅，誠心信服。於是他開鑿池塘種植白蓮，請求加入凈土社團。慧遠大師認為他心緒煩亂，拒絕接納他。陶潛（人名）當時辭官隱居在栗里，每次來到社團中，有時剛到，就皺著眉頭回去了。慧遠大師喜愛他，想要留住他卻不能如願。道士陸修靜（人名）住在簡寂觀，也經常來社團中，與慧遠大師關係很好。慧遠大師自從居住在東林寺，腳不曾越過虎溪。有一天送陸道士，忽然走過了虎溪，兩人相視而笑。又曾經讓人買酒，引陶淵明前來。所以詩人們有『喜愛陶長官醉醺醺的樣子，送陸道士走得很慢很慢，買酒過溪都破了戒』的詩句，『那是什麼人啊，像慧遠大師這樣。』又說『陶淵明喝醉了多次都招不來，謝靈運心緒煩亂來了又走』，說的都是這些事。這幅圖最初是人走的路，與清澈的流水和湍急的激流，環繞著曲折的道路。越過石橋，溪水迴環，道路轉彎。有一處石巖。又環繞著向上，又有一處石巖。兩處石巖之間，有一方石池，種植著白蓮花。石巖的旁邊，有石梯，沿著山勢蜿蜒而去，不知道盡頭在哪裡。當圖畫到盡頭的地方，橫著畫著長長的雲彩，遮蔽覆蓋著樹的腰部和巖石的頂部。它的高深和遠近，大概是無法看見的。石池旁邊有高高的懸崖，泉水懸掛下來，下面匯聚成水潭。支流貫穿水池，向下注入大溪，激盪著。
【English Translation】 English version: I respectfully bow to Master Huiyuan (Huiyuan, meaning 'Wisdom Far'). Suddenly, one late night, there was a great thunder and lightning storm. By dawn, the ground was leveled, and timber was piled up. Huan Yi (Huan Yi, personal name), the governor of Jiangzhou, reported this extraordinary event to the emperor and built a temple for the master, which became known as Donglin Temple (Donglin Temple, meaning 'Eastern Grove Temple'). Consequently, the temple's main hall was named Shenyun Hall (Shenyun Hall, meaning 'Spirit Transport Hall'). At that time, there were six individuals, all prominent figures of their time: Liu Chengzhi (Liu Chengzhi, personal name), a survivor from Pengcheng; Lei Cizong (Lei Cizong, personal name) from Yuzhang; Zhou Xuzhi (Zhou Xuzhi, personal name) from Yanmen; Zong Bing (Zong Bing, personal name) from Nanyang; Zhang Quan (Zhang Quan, personal name); and Zhang Ye (Zhang Ye, personal name). They all abandoned their official positions and worldly ties to rely on Master Yuan. Additionally, there were seven monks: Daobing (Daobing, personal name), Tanheng (Tanheng, personal name), Huirui (Huirui, personal name), Tansen (Tansen, personal name), Daojing (Daojing, personal name), Daosheng (Daosheng, personal name), and Tanshun (Tanshun, personal name). Furthermore, there were two venerable monks from India, Buddhabhadra (Buddhabhadra, meaning 'Virtuous Protector') and Buddhayasas (Buddhayasas, meaning 'Buddha's Fame'), who formed a society known as the 'Eighteen Sages of Mount Lu'. At that time, Xie Lingyun (Xie Lingyun, personal name) of Chen Commandery, prided himself on his talent and rarely admired others. However, upon arriving at the society and seeing Master Yuan, he was delighted and sincerely convinced. He then dug a pond and planted white lotuses, seeking to join the Pure Land Society. Master Yuan, seeing his mind was disturbed, refused to admit him. Tao Qian (Tao Qian, personal name) had resigned from his official post and was living in Luli. Whenever he came to the society, he would sometimes arrive and then immediately frown and leave. Master Yuan loved him and wanted to keep him, but could not. The Daoist Lu Xiujing (Lu Xiujing, personal name), who resided in Jianji Temple, also frequently visited the society and was on good terms with Master Yuan. Since residing in Donglin Temple, Master Yuan never crossed Tiger Creek (Tiger Creek, place name). One day, while seeing off Daoist Lu, he inadvertently crossed the creek, and they both laughed. He also once sent someone to buy wine to invite Tao Yuanming. Therefore, poets wrote, 'Loving Tao, the magistrate, drunk and carefree, seeing off Daoist Lu walking slowly, buying wine and crossing the creek, all breaking the precepts.' 'Who are those people, like Master Yuan?' It was also said, 'Tao Yuanming, drunk, could not be invited many times, Xie Lingyun, with a disturbed mind, came and went,' all referring to these events. This painting initially depicts a path for people, with clear streams and rushing rapids, winding and turning. Crossing a stone bridge, the stream loops back, and the path turns. There is a rocky cliff. Circling upwards again, there is another rocky cliff. Between the two cliffs, there is a square stone pond planted with white lotus flowers. Beside the cliff, there are stone steps, winding along the mountain, leading to an unknown end. At the end of the painting, long clouds are drawn horizontally, covering the waists of the trees and the tops of the rocks. Its height and depth, near and far, are probably impossible to see. Beside the stone pond, there is a high cliff with a hanging spring, which collects into a pool below. A tributary flows through the pond and empties into a large stream, surging.
石而湍浪者。虎溪也。嵓之外。遊行而來者二人。一人登嶺出半身者。宗昺也。一人躡石磴而下者曇順也。嵓中經筵會講者四人一人踞床憑幾揮麈而講說者。道生也。一人持羽扇。目注懸猿。而意在深聽者。雷次宗也。一人合掌坐于床下者。道敬也。一人相向而坐者。曇詵也。一人執經卷。跪聽於其後。童子一。舒足搔首有倦聽之意。蓮池之上。繯石臺坐而箋經校義者五人。石上列香爐筆硯之具。一人憑石而坐者。劉程之也。一人手開經軸。倚石而回視者。張詮也。一人正坐俯而閱經者。惠睿。也一人回坐拱手傍視而沉思者。惠持也。一人持如意而指經者。惠永也。一人捧經笈與童子持如意立其後。又童子跪而司火。持鋏向爐而吹。一人俯爐而方烹。一人捧茶盤而立。傍有石置茶器。又一巖中有文殊金像繯坐其下為佛事者三人。一人執爐跪而歌唄者。曇恒也。一人坐而擎拳者。道昺也。一人執經卷而坐者。周續之也。臨溪偶坐者二人。皆梵僧。一人袒肩持短錫者。跋陀羅也。一人舉如意據膝而坐者。耶舍也。童子一。卷髮胡面持羽扇立其後。一人露頂坦腹仰視懸泉坐而濯足者。張野也。童子持巾立其側。又蹲而汲者一人。石橋之傍。峭壁崛起。前有僧與道士相促而笑者。遠公送陸道士過虎溪也。一人貌怪雄視。捉巾瓶
【現代漢語翻譯】 現代漢語譯本： 在石頭的湍急水流處，是虎溪（Hu Xi，地名，意為虎溪）。在山崖之外，走來兩個人。一人登上山嶺，露出半個身子的是宗昺（Zong Bing，人名）。一人踩著石階而下的是曇順（Tan Shun，人名）。山崖中正在進行經筵會講的有四人，一人坐在床上，靠著幾案，揮動著麈尾（zhu wei，一種拂塵）講說的是道生（Dao Sheng，人名）。一人拿著羽毛扇，眼睛注視著懸掛的猿猴，而心思卻在認真聽講的是雷次宗（Lei Ci Zong，人名）。一人合掌坐在床下的是道敬（Dao Jing，人名）。一人相對而坐的是曇詵（Tan Shen，人名）。一人拿著經卷，跪在他們身後聽講，有一個童子，伸著腳撓著頭，顯出疲倦聽講的樣子。蓮池之上，環繞著石臺而坐，箋註經文，校對義理的有五人。石頭上擺放著香爐、筆硯等用具。一人靠著石頭而坐的是劉程之（Liu Cheng Zhi，人名）。一人手拿著打開的經軸，靠著石頭回頭看的是張詮（Zhang Quan，人名）。一人端正地坐著，低頭閱讀經文的是惠睿（Hui Rui，人名）。一人轉過身子，拱著手，側著頭，沉思的是惠持（Hui Chi，人名）。一人拿著如意，指著經文的是惠永（Hui Yong，人名）。一人捧著經笈，與一個拿著如意的童子站在他們身後。又有一個童子跪著掌管火，拿著火鉗對著爐子吹。一人俯身在爐子旁正在烹茶。一人捧著茶盤站立。旁邊有石頭放置著茶具。又一個山巖中有文殊（Wen Shu，文殊菩薩）金像，環繞著坐在金像下做佛事的三人。一人拿著香爐跪著歌唱的是曇恒（Tan Heng，人名）。一人坐著舉起拳頭的是道昺（Dao Bing，人名）。一人拿著經卷坐著的是周續之（Zhou Xu Zhi，人名）。臨近溪邊隨意坐著的有兩人，都是梵僧。一人袒露著肩膀，拿著短錫杖的是跋陀羅（Ba Tuo Luo，人名，即Buddhabhadra）。一人舉著如意，靠著膝蓋而坐的是耶舍（Ye She，人名，即Yasha）。有一個童子，捲曲著頭髮，長著胡人的面孔，拿著羽毛扇站在他們身後。一人光著頭，敞著肚子，仰頭看著懸掛的泉水，坐著洗腳的是張野（Zhang Ye，人名）。一個童子拿著毛巾站在他旁邊。又有一個人蹲著汲水。石橋的旁邊，陡峭的石壁聳立而起。前面有一個僧人與一個道士相互催促著笑著，是遠公（Yuan Gong，人名，即慧遠大師）送陸道士（Lu Dao Shi，人名）過虎溪。一人面貌奇異，眼神兇猛，拿著毛巾和瓶子。
【English Translation】 English version: The rushing water over the rocks is the Tiger Stream (Hu Xi, place name, meaning Tiger Stream). Outside the cliff, two people are coming. One climbing the ridge, with half his body showing, is Zong Bing (Zong Bing, person's name). One stepping down the stone steps is Tan Shun (Tan Shun, person's name). In the cliff, there are four people giving a lecture on the scriptures. One sitting on the bed, leaning on the table, and waving the horsetail whisk (zhu wei, a type of duster) while lecturing is Dao Sheng (Dao Sheng, person's name). One holding a feather fan, with his eyes fixed on the hanging monkey, but his mind intently listening, is Lei Ci Zong (Lei Ci Zong, person's name). One sitting with his palms together under the bed is Dao Jing (Dao Jing, person's name). One sitting facing each other is Tan Shen (Tan Shen, person's name). One holding a scripture scroll, kneeling behind them listening, there is a boy, stretching his feet and scratching his head, showing a tired listening expression. Above the lotus pond, five people are sitting around the stone platform, annotating the scriptures and proofreading the meanings. On the stone are placed incense burners, writing brushes, inkstones, and other implements. One sitting leaning against the stone is Liu Cheng Zhi (Liu Cheng Zhi, person's name). One holding the opened scripture scroll, leaning against the stone and looking back is Zhang Quan (Zhang Quan, person's name). One sitting upright, looking down and reading the scriptures is Hui Rui (Hui Rui, person's name). One turning around, cupping his hands, looking sideways and pondering is Hui Chi (Hui Chi, person's name). One holding a ruyi scepter and pointing at the scriptures is Hui Yong (Hui Yong, person's name). One holding a scripture box, with a boy holding a ruyi scepter standing behind them. There is also a boy kneeling and tending the fire, holding tongs towards the stove and blowing. One leaning over the stove is brewing tea. One holding a tea tray is standing. Beside them is a stone with tea utensils placed on it. In another cave is a golden statue of Manjusri (Wen Shu, Manjusri Bodhisattva), with three people sitting around the statue performing Buddhist rituals. One holding an incense burner, kneeling and chanting is Tan Heng (Tan Heng, person's name). One sitting and raising his fist is Dao Bing (Dao Bing, person's name). One holding a scripture scroll and sitting is Zhou Xu Zhi (Zhou Xu Zhi, person's name). Near the stream, two people are sitting casually, both are monks from India. One with his shoulder exposed, holding a short staff is Buddhabhadra (Ba Tuo Luo, person's name, i.e., Buddhabhadra). One holding a ruyi scepter, sitting with his hand on his knee is Yasha (Ye She, person's name, i.e., Yasha). There is a boy, with curly hair and a foreign face, holding a feather fan standing behind them. One with his head bare, his belly exposed, looking up at the hanging spring, sitting and washing his feet is Zhang Ye (Zhang Ye, person's name). A boy is holding a towel standing beside him. There is also one person squatting and drawing water. Beside the stone bridge, steep cliffs rise up. In front, there is a monk and a Taoist priest urging each other and laughing, it is Master Yuan (Yuan Gong, person's name, i.e., Master Huiyuan) seeing off Taoist Lu (Lu Dao Shi, person's name) across Tiger Stream. One with a strange appearance, fierce eyes, holding a towel and a bottle.
而立者。捕蛇翁也。童子負杖卻立而待。一人乘籃輿者。淵明之回去也。淵明有足疾。嘗以竹籃為輿。其子與門生肩之。前者若欲憩而不得。後者若甘負而忘倦。蓋門人與其子也。童子負酒瓢從之。一人持貝葉騎而方來者。謝靈運也。傍一人持曲笠。童子負笈前騎而行。凡為人三十有八。馬一猿一。鹿一。器用草木。不復以數計。人物灑落。泉石秀潤。追千載于筆下。萃群賢于掌中。開圖恍然。若與之接。揮麈而談者。如欲懸河吐屑。肆辯而未停。默坐而聽者。如欲屏息社意。審諦而冥冥。沉思者。如欲鉤深味遠。叩玄關宅靈府。而游乎恍惚之庭。梵唄者。如欲轉喉鼓舌而有云雷之響。與海潮之聲。行往來者。如御風而遐舉。坐臨水者。如騎鯨而將去。笑執手者。軒渠絕倒。達于衣冠。蓋其心手相忘。筆與神會。而妙出意表。故能奴隸顧陸。童僕張吳。跨千載而獨步。非十八人者。不足以發伯時之筆。非伯時者。不足以寫十八人之趣。豈非泉石膏肓。煙霞錮疾。其臭相似。故形容之工。若同時而共處者也。伯時與余為從兄。實山林莫逆之友。為此圖凡三十八日而成。余得之。游居𥨊飯其下。客來觀者。或未知蓮社事。因記其後。覽者當自得之也。圖成於元豐庚申十二月二十五日。越明年辛酉正月二十六日。龍眠李沖元
【現代漢語翻譯】 現代漢語譯本： 畫面中站立的人是一位捕蛇的老人。一位童子拄著枴杖，恭敬地站在一旁等候。一位乘坐竹籃轎子的人，是陶淵明（Yuanming）（東晉詩人）要回去了。陶淵明因為腳有疾病，曾經用竹籃做成轎子，他的兒子和門生輪流抬著他。前面抬轎的人好像想要休息卻不能，後面抬轎的人好像甘願承擔而忘記疲倦。這些人大概是他的門人和兒子。一位童子挑著酒壺跟隨在後。 一位手持貝葉經（Beiye Jing）（佛教經典，寫在貝多羅樹葉上）騎馬而來的人，是謝靈運（Xie Lingyun）（南朝詩人）。旁邊一人拿著遮陽的帽子。一位童子揹著書箱，騎馬走在前面。總共有三十八個人物，一匹馬，一隻猿猴，一隻鹿。器物草木，多得無法計數。人物灑脫，泉石秀麗滋潤。在筆下追溯千年前的人物，在掌中匯聚眾多的賢士。打開畫卷，恍然如真，好像能與他們直接交流。揮動拂塵而談論的人，好像要口若懸河，滔滔不絕地傾吐。靜默而聽的人，好像要屏住呼吸，全神貫注地領會。仔細審視而默默思考的人，好像要探求深奧的道理，品味深遠的意境，叩開玄妙的關竅，安頓精神的居所，而神遊于恍惚的境界。 吟唱梵唄（Fanbai）（佛教歌曲）的人，好像要轉動喉嚨，舞動舌頭，發出如雲雷般的響聲，與海潮的聲音相和。行走往來的人，好像乘風飛昇遠去。坐在水邊的人，好像騎著鯨魚將要離去。笑著拉著手的人，開懷大笑，前仰後合，完全不在意衣冠是否整齊。這是因為他們的心與手相互忘卻，筆與神韻融會貫通，從而創造出意料之外的妙境。所以能夠駕馭顧愷之（Gu Kaizhi）（東晉畫家）和陸探微（Lu Tanwei）（南朝畫家），役使張僧繇（Zhang Sengyao）（南朝畫家）和吳道子（Wu Daozi）（唐朝畫家）。跨越千年而獨領風騷。如果不是十八位賢士，就不足以引發李公麟（Li Gonglin）（字伯時，北宋畫家）的筆墨。如果不是李公麟，就不足以描繪出十八位賢士的情趣。這難道不是因為他們都對泉石山林有著深厚的感情，對煙霞雲霧有著難以治癒的癖好，他們的氣味相投，所以畫中的形象，好像同時生活在一起一樣。李公麟與我是同族兄弟，是山林中志同道合的朋友。創作這幅畫用了三十八天的時間才完成。我得到這幅畫后，常常在畫下居住、吃飯。客人來觀看時，或許不知道蓮社（Lianshe）（東晉慧遠法師創立的佛教社團）的故事，因此我將這些記錄在後面。觀看的人應當自己去領會其中的意境。 這幅畫完成於元豐庚申年（1080年）十二月二十五日。到第二年辛酉年（1081年）正月二十六日，龍眠（地名，李公麟的故鄉）李沖元（Li Chongyuan）（李公麟的名）題記。
【English Translation】 English version: The standing person in the painting is an old man who catches snakes. A young boy, leaning on a cane, stands respectfully by, waiting. The person riding in the bamboo sedan chair is Tao Yuanming (Yuanming) (poet of the Eastern Jin Dynasty), who is about to return home. Tao Yuanming, due to a foot ailment, once used a bamboo basket as a sedan chair, which his son and disciples took turns carrying. The ones carrying the sedan chair in front seem to want to rest but cannot, while those in the back seem willing to bear the burden and forget their fatigue. These are probably his disciples and son. A young boy carries a wine pot, following behind. The person holding a palm-leaf manuscript (Beiye Jing) (Buddhist scriptures written on palm leaves) and riding a horse is Xie Lingyun (Xie Lingyun) (poet of the Southern Dynasties). Beside him, someone holds a sunshade hat. A young boy, carrying a book box, rides ahead. In total, there are thirty-eight figures, one horse, one ape, and one deer. The utensils and plants are too numerous to count. The figures are unrestrained, and the springs and rocks are beautiful and lush. The painting traces back to figures from a thousand years ago and gathers many virtuous scholars in the palm of one's hand. Opening the scroll, it feels as if one can directly interact with them. The person waving a duster and talking seems to want to speak eloquently and pour out endless words. The one listening silently seems to want to hold their breath and fully comprehend. The one carefully examining and silently contemplating seems to want to explore profound principles, savor distant artistic conceptions, knock on the mysterious gateway, settle the dwelling of the spirit, and wander in a hazy realm. The person chanting Buddhist hymns (Fanbai) (Buddhist songs) seems to want to move their throat and dance their tongue, emitting sounds like thunder and echoing the sound of the ocean tide. The person walking back and forth seems to be riding the wind and soaring far away. The person sitting by the water seems to be riding a whale and about to depart. The person laughing and holding hands laughs heartily, completely unconcerned about whether their attire is proper. This is because their heart and hand have forgotten each other, and the brush and spirit have merged, thus creating unexpected wonders. Therefore, they can command Gu Kaizhi (Gu Kaizhi) (painter of the Eastern Jin Dynasty) and Lu Tanwei (Lu Tanwei) (painter of the Southern Dynasties), and employ Zhang Sengyao (Zhang Sengyao) (painter of the Southern Dynasties) and Wu Daozi (Wu Daozi) (painter of the Tang Dynasty). They stride across a thousand years and lead alone. If it were not for the eighteen virtuous scholars, it would not be enough to inspire Li Gonglin's (Li Gonglin) (Zi Boshi, painter of the Northern Song Dynasty) brush and ink. If it were not for Li Gonglin, it would not be enough to depict the interests of the eighteen virtuous scholars. Is this not because they all have a deep affection for springs, rocks, mountains, and forests, and an incurable addiction to mist and clouds? Their scents are similar, so the images in the painting seem to live together at the same time. Li Gonglin and I are cousins and like-minded friends in the mountains and forests. It took thirty-eight days to complete this painting. After obtaining this painting, I often reside and dine beneath it. When guests come to view it, they may not know the story of the Lotus Society (Lianshe) (Buddhist community founded by Master Huiyuan of the Eastern Jin Dynasty), so I record these things at the end. The viewer should comprehend the artistic conception for themselves. This painting was completed on the twenty-fifth day of the twelfth month of the Gengshen year (1080) of the Yuanfeng era. On the twenty-sixth day of the first month of the Xinyou year (1081) of the following year, Li Chongyuan (Li Chongyuan) (Li Gonglin's name) of Longmian (place name, Li Gonglin's hometown) inscribed this.
元中記。
東林十八高賢傳(終)
No. 1543-B
右蓮社高賢傳一卷。本不著作者姓名。自隋唐志晁陳二傢俱未見書。曰原䟦。謂自昔出於廬山。宋熙寧間。嘉禾賢良陳舜俞。粗加刊正。大觀初。沙門懷悟。復為詳補。而是書始顯。然此十八高賢。皆晉宋時人。則此傳亦當為晉宋時書。故仍從唐宋叢書辨補。其曰蓮社者。謂謝靈運在廬山。鑿池種白蓮。時遠公諸賢同修凈土之業。因號白蓮社。靈運嘗求入社。遠公以其心雜而止之。夫既不許其人入社。而又取其人所種之蓮以名社。則人之稱斯社也。其謂之何。但如遠公。始欲從學。范𡩋卒乃傳經。雷次宗周續之。以一釋和尚。而能為功經學前。此所未有也。白香山為劉軻代書。謂廬山自陶謝。洎十八賢以來。儒風綿綿不絕。而皆由遠公倡之。今錄其書。又豈獨為釋氏提振宗風耶。汝上王謨識。
【現代漢語翻譯】 現代漢語譯本： 《元中記》。
《東林十八高賢傳》(終)
No. 1543-B
右《蓮社高賢傳》一卷。原本沒有署作者姓名。隋朝和唐朝的志書中，晁氏和陳氏兩家都沒有收錄這本書。跋文中說，這本書自古以來就出自廬山。宋朝熙寧年間，嘉禾的賢良陳舜俞，略加刊正。大觀初年，沙門懷悟，又加以詳細補充，這本書才開始顯現於世。然而，這十八位高賢，都是晉宋時期的人，那麼這本書也應當是晉宋時期的著作。所以仍然按照唐宋叢書進行辨別和補正。書中說的『蓮社』，是指謝靈運在廬山，開鑿池塘種植白蓮，當時慧遠(Huiyuan)法師等賢人一同修習凈土法門的事業，因此號稱白蓮社。謝靈運曾經請求加入蓮社，慧遠(Huiyuan)法師因為他心不純正而阻止了他。既然不允許這個人加入蓮社，卻又取用這個人所種的蓮花來命名蓮社，那麼人們該如何稱呼這個蓮社呢？但就像慧遠(Huiyuan)法師，起初想要跟隨范𡩋學習，范𡩋去世后才開始傳授經書。雷次宗(Lei Cizong)、周續之(Zhou Xuzhi)，以一個僧人的身份，卻能在經學方面做出超越前人的功績，這是前所未有的。白居易(Bai Juyi)為劉軻(Liu Ke)代筆寫文章，說廬山自從陶淵明(Tao Yuanming)、謝靈運(Xie Lingyun)，以及十八賢以來，儒家的風氣綿延不絕，而這一切都是由慧遠(Huiyuan)法師所倡導的。現在記錄下這本書，又豈止是為佛教提振宗風呢？汝上王謨(Ru Shang Wang Mo)識。
【English Translation】 English version: Yuan Zhong Ji (Records from the Depths).
Biographies of the Eighteen Worthies of Donglin (End)
No. 1543-B
The above is one volume of 'Biographies of the Worthies of the Lotus Society'. The original did not have the author's name. Neither the Chao family nor the Chen family in the Sui and Tang Dynasties' bibliographies included this book. The postscript says that this book has been from Mount Lu since ancient times. During the Xining period of the Song Dynasty, Chen Shunyu, a virtuous scholar from Jiahe, made some corrections. In the early years of the Daguan period, the monk Huaiwu further supplemented it in detail, and this book began to appear in the world. However, these eighteen worthies were all people of the Jin and Song Dynasties, so this biography should also be a work of the Jin and Song Dynasties. Therefore, it is still identified and supplemented according to the Tang and Song series of books. The 'Lotus Society' mentioned in the book refers to Xie Lingyun digging ponds and planting white lotuses on Mount Lu. At that time, virtuous people such as Master Huiyuan (慧遠) practiced the Pure Land Dharma together, hence the name White Lotus Society. Xie Lingyun once requested to join the Lotus Society, but Master Huiyuan (慧遠) stopped him because his mind was impure. Since this person was not allowed to join the Lotus Society, but the lotus planted by this person was used to name the Lotus Society, then what should people call this Lotus Society? But like Master Huiyuan (慧遠), who initially wanted to study with Fan Ning, and only began to teach the scriptures after Fan Ning's death. Lei Cizong (雷次宗) and Zhou Xuzhi (周續之), as monks, were able to make achievements in Confucian classics that surpassed their predecessors, which was unprecedented. Bai Juyi (白居易) wrote an article on behalf of Liu Ke (劉軻), saying that since Tao Yuanming (陶淵明), Xie Lingyun (謝靈運), and the eighteen worthies, the Confucian atmosphere has been continuous on Mount Lu, and all of this was initiated by Master Huiyuan (慧遠). Now that this book is recorded, it is not only to promote the Buddhist tradition, is it? Recorded by Ru Shang Wang Mo (汝上王謨).