English
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. --------------------------------------------------------------------------------
Chinese
石而湍浪者。虎溪也。嵓之外。游行而来者二人。一人登岭出半身者。宗昺也。一人蹑石磴而下者昙顺也。嵓中经筵会讲者四人一人踞床凭几挥麈而讲说者。道生也。一人持羽扇。目注悬猿。而意在深听者。雷次宗也。一人合掌坐于床下者。道敬也。一人相向而坐者。昙诜也。一人执经卷。跪听于其后。童子一。舒足搔首有倦听之意。莲池之上。缳石台坐而笺经校义者五人。石上列香炉笔砚之具。一人凭石而坐者。刘程之也。一人手开经轴。倚石而回视者。张诠也。一人正坐俯而阅经者。惠睿。也一人回坐拱手傍视而沉思者。惠持也。一人持如意而指经者。惠永也。一人捧经笈与童子持如意立其后。又童子跪而司火。持铗向炉而吹。一人俯炉而方烹。一人捧茶盘而立。傍有石置茶器。又一岩中有文殊金像缳坐其下为佛事者三人。一人执炉跪而歌呗者。昙恒也。一人坐而擎拳者。道昺也。一人执经卷而坐者。周续之也。临溪偶坐者二人。皆梵僧。一人袒肩持短锡者。跋陀罗也。一人举如意据膝而坐者。耶舍也。童子一。卷发胡面持羽扇立其后。一人露顶坦腹仰视悬泉坐而濯足者。张野也。童子持巾立其侧。又蹲而汲者一人。石桥之傍。峭壁崛起。前有僧与道士相促而笑者。远公送陆道士过虎溪也。一人貌怪雄视。捉巾瓶 现代汉语译本： 在石头的湍急水流处，是虎溪（Hu Xi，地名，意为虎溪）。在山崖之外，走来两个人。一人登上山岭，露出半个身子的是宗昺（Zong Bing，人名）。一人踩着石阶而下的是昙顺（Tan Shun，人名）。山崖中正在进行经筵会讲的有四人，一人坐在床上，靠着几案，挥动着麈尾（zhu wei，一种拂尘）讲说的是道生（Dao Sheng，人名）。一人拿着羽毛扇，眼睛注视着悬挂的猿猴，而心思却在认真听讲的是雷次宗（Lei Ci Zong，人名）。一人合掌坐在床下的是道敬（Dao Jing，人名）。一人相对而坐的是昙诜（Tan Shen，人名）。一人拿着经卷，跪在他们身后听讲，有一个童子，伸着脚挠着头，显出疲倦听讲的样子。莲池之上，环绕着石台而坐，笺注经文，校对义理的有五人。石头上摆放着香炉、笔砚等用具。一人靠着石头而坐的是刘程之（Liu Cheng Zhi，人名）。一人手拿着打开的经轴，靠着石头回头看的是张诠（Zhang Quan，人名）。一人端正地坐着，低头阅读经文的是惠睿（Hui Rui，人名）。一人转过身子，拱着手，侧着头，沉思的是惠持（Hui Chi，人名）。一人拿着如意，指着经文的是惠永（Hui Yong，人名）。一人捧着经笈，与一个拿着如意的童子站在他们身后。又有一个童子跪着掌管火，拿着火钳对着炉子吹。一人俯身在炉子旁正在烹茶。一人捧着茶盘站立。旁边有石头放置着茶具。又一个山岩中有文殊（Wen Shu，文殊菩萨）金像，环绕着坐在金像下做佛事的三人。一人拿着香炉跪着歌唱的是昙恒（Tan Heng，人名）。一人坐着举起拳头的是道昺（Dao Bing，人名）。一人拿着经卷坐着的是周续之（Zhou Xu Zhi，人名）。临近溪边随意坐着的有两人，都是梵僧。一人袒露着肩膀，拿着短锡杖的是跋陀罗（Ba Tuo Luo，人名，即Buddhabhadra）。一人举着如意，靠着膝盖而坐的是耶舍（Ye She，人名，即Yasha）。有一个童子，卷曲着头发，长着胡人的面孔，拿着羽毛扇站在他们身后。一人光着头，敞着肚子，仰头看着悬挂的泉水，坐着洗脚的是张野（Zhang Ye，人名）。一个童子拿着毛巾站在他旁边。又有一个人蹲着汲水。石桥的旁边，陡峭的石壁耸立而起。前面有一个僧人与一个道士相互催促着笑着，是远公（Yuan Gong，人名，即慧远大师）送陆道士（Lu Dao Shi，人名）过虎溪。一人面貌奇异，眼神凶猛，拿着毛巾和瓶子。
English
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. --------------------------------------------------------------------------------
Chinese
而立者。捕蛇翁也。童子负杖却立而待。一人乘篮舆者。渊明之回去也。渊明有足疾。尝以竹篮为舆。其子与门生肩之。前者若欲憩而不得。后者若甘负而忘倦。盖门人与其子也。童子负酒瓢从之。一人持贝叶骑而方来者。谢灵运也。傍一人持曲笠。童子负笈前骑而行。凡为人三十有八。马一猿一。鹿一。器用草木。不复以数计。人物洒落。泉石秀润。追千载于笔下。萃群贤于掌中。开图恍然。若与之接。挥麈而谈者。如欲悬河吐屑。肆辩而未停。默坐而听者。如欲屏息社意。审谛而冥冥。沉思者。如欲钩深味远。叩玄关宅灵府。而游乎恍惚之庭。梵呗者。如欲转喉鼓舌而有云雷之响。与海潮之声。行往来者。如御风而遐举。坐临水者。如骑鲸而将去。笑执手者。轩渠绝倒。达于衣冠。盖其心手相忘。笔与神会。而妙出意表。故能奴隶顾陆。童仆张吴。跨千载而独步。非十八人者。不足以发伯时之笔。非伯时者。不足以写十八人之趣。岂非泉石膏肓。烟霞锢疾。其臭相似。故形容之工。若同时而共处者也。伯时与余为从兄。实山林莫逆之友。为此图凡三十八日而成。余得之。游居𥨊饭其下。客来观者。或未知莲社事。因记其后。览者当自得之也。图成于元丰庚申十二月二十五日。越明年辛酉正月二十六日。龙眠李冲元 现代汉语译本： 画面中站立的人是一位捕蛇的老人。一位童子拄着拐杖，恭敬地站在一旁等候。一位乘坐竹篮轿子的人，是陶渊明（Yuanming）（东晋诗人）要回去了。陶渊明因为脚有疾病，曾经用竹篮做成轿子，他的儿子和门生轮流抬着他。前面抬轿的人好像想要休息却不能，后面抬轿的人好像甘愿承担而忘记疲倦。这些人大概是他的门人和儿子。一位童子挑着酒壶跟随在后。 一位手持贝叶经（Beiye Jing）（佛教经典，写在贝多罗树叶上）骑马而来的人，是谢灵运（Xie Lingyun）（南朝诗人）。旁边一人拿着遮阳的帽子。一位童子背着书箱，骑马走在前面。总共有三十八个人物，一匹马，一只猿猴，一只鹿。器物草木，多得无法计数。人物洒脱，泉石秀丽滋润。在笔下追溯千年前的人物，在掌中汇聚众多的贤士。打开画卷，恍然如真，好像能与他们直接交流。挥动拂尘而谈论的人，好像要口若悬河，滔滔不绝地倾吐。静默而听的人，好像要屏住呼吸，全神贯注地领会。仔细审视而默默思考的人，好像要探求深奥的道理，品味深远的意境，叩开玄妙的关窍，安顿精神的居所，而神游于恍惚的境界。 吟唱梵呗（Fanbai）（佛教歌曲）的人，好像要转动喉咙，舞动舌头，发出如云雷般的响声，与海潮的声音相和。行走往来的人，好像乘风飞升远去。坐在水边的人，好像骑着鲸鱼将要离去。笑着拉着手的人，开怀大笑，前仰后合，完全不在意衣冠是否整齐。这是因为他们的心与手相互忘却，笔与神韵融会贯通，从而创造出意料之外的妙境。所以能够驾驭顾恺之（Gu Kaizhi）（东晋画家）和陆探微（Lu Tanwei）（南朝画家），役使张僧繇（Zhang Sengyao）（南朝画家）和吴道子（Wu Daozi）（唐朝画家）。跨越千年而独领风骚。如果不是十八位贤士，就不足以引发李公麟（Li Gonglin）（字伯时，北宋画家）的笔墨。如果不是李公麟，就不足以描绘出十八位贤士的情趣。这难道不是因为他们都对泉石山林有着深厚的感情，对烟霞云雾有着难以治愈的癖好，他们的气味相投，所以画中的形象，好像同时生活在一起一样。李公麟与我是同族兄弟，是山林中志同道合的朋友。创作这幅画用了三十八天的时间才完成。我得到这幅画后，常常在画下居住、吃饭。客人来观看时，或许不知道莲社（Lianshe）（东晋慧远法师创立的佛教社团）的故事，因此我将这些记录在后面。观看的人应当自己去领会其中的意境。 这幅画完成于元丰庚申年（1080年）十二月二十五日。到第二年辛酉年（1081年）正月二十六日，龙眠（地名，李公麟的故乡）李冲元（Li Chongyuan）（李公麟的名）题记。