Chinese
。忽见神蛇从池而出。须臾大雨。岁竟有秋。因名龙泉精舍。永师先居庐山西林。欲邀同止。而师学侣𥨊众。永乃谓刺史桓伊曰。远公方富弘道。而贫道所栖。隘不可处。时师梦山神告曰。此山足可栖神。愿毋它往。其夕大雨雷震。诘旦林麓广辟。素沙布地。楩楠文梓。充布地上。不知所自至。伊大敬感。乃为建刹。名其殿曰神运。以在永师舍东。故号东林。时大元十一年也。此山仪形九叠。峻耸天绝。而所居尽林壑之美。背负炉峰。旁带瀑布。清流环阶。白云生栋(庐山记匡裕先生殷周之际受道于仙人即岩成馆人称神仙之庐因名庐山寻阳记山高三千三百六十丈周二百五十里其山九叠水亦九派郡国志叠障九层包藏仙迹)。别营禅室。最居静深。凡在瞻履。神清气肃。师闻天竺佛影。是佛昔化毒龙瑞迹。欣感于怀。后因邪舍律士。叙述光相。乃背山临流。营筑龛室。淡辨图写。望如烟雾。复制五铭。刻于石。江州太守孟怀玉。别驾王乔之。常侍张野。晋安太守殷隐。黄门毛修之。主簿殷蔚。参军王穆夜。孝廉范悦之。隐士宗炳等。咸赋铭赞(见庐山集)。先是寻阳陶侃刺广州。渔人见海中有神光。网之。得金像文殊。志云。阿育王所造。后商人于海东获一圆光。持以就像。若弥缝然。侃以送武昌寒溪主僧。僧珍常往夏口 。夜梦寺火而此像室独有神护。驰还寺果焚。像室果存。及侃督江州。迎像。将还。至舟而溺。荆楚为之谣曰。陶惟剑雄。像以神标。云翔泥宿。邈何遥遥。可以诚至。难以力招。及寺成。师至江上。䖍祷之。像忽浮出。遂迎至神运殿。造重阁以奉之。因制文殊瑞像赞。尝谓诸教三昧。其名甚众。功高易进。念佛为先。既而谨律息心之士。绝尘清信之宾。不期而至者。慧永(同师安公先居西林)。慧持(远师同母弟)。道生昙顺(并罗什门弟)。僧睿昙恒道昺昙诜道敬(并远师门人)。佛䭾邪舍(此云觉明罽宾国人)。佛䭾䟦陀罗(此六觉贤迦维卫国人)。名儒刘程之(号遗民)。张野周续之张诠宗炳雷次宗等结社念佛。世号十八贤。复率众至百二十三人。同修净土之业。造西方三圣像。建斋立誓。令刘遗民着发愿文。而王乔之等。复为念佛三昧诗以见志。师神貌严肃。瞻仰者则心战。沙门有持如意致献者。不敢陈白。窃留座隅而去。法师慧义。强正少可。谓师弟子慧宝曰。诸君肤浅。故于远公望风推服。常至山。值师讲法华。欲致难。辄内悸流汗。出谓慧宝曰。此公言貌。诚可敬服。殷仲堪任荆州。入山展敬。与师俱临北涧松下。共谈易道。终日忘倦。仲堪叹曰。师智识深明。实难庶几。师亦曰。君之才辨。如此流 （陶侃）晚上梦见寺庙失火，唯独这座佛像的屋子有神灵保护。他赶回寺庙，寺庙果然被焚毁，佛像的屋子果然存在。等到陶侃督管江州时，迎接佛像，准备运回，船到江中却沉没了。荆楚一带为此流传歌谣说：‘陶侃以剑术称雄，佛像以神异著称。像云中飞翔，又像在泥中栖息，多么遥远啊。可以用诚心感应，难以用武力招来。’等到寺庙建成，慧远法师来到江边，虔诚祈祷，佛像忽然浮出水面，于是迎到神运殿，建造重阁来供奉它。因此创作了《文殊瑞像赞》。慧远法师曾经说，各种佛教禅定，名称很多，但功效高且容易进步的，以念佛为先。因此，严守戒律、止息妄心的修行人，断绝尘世、清净信仰的客人，不约而同地来到这里，有慧永（和他的老师安公先前住在西林寺）、慧持（慧远的同母弟弟）、道生、昙顺（都是鸠摩罗什的弟子）、僧睿、昙恒、道昺、昙诜、道敬（都是慧远的门人）、佛䭾邪舍（翻译为觉明，是罽宾国人）、佛䭾䟦陀罗（这六位是觉贤，是迦维卫国人）。名士刘程之（号遗民）、张野、周续之、张诠、宗炳、雷次宗等结社念佛，世人称为十八贤。又率领大众达到一百二十三人，共同修习净土法门，建造西方三圣像，建斋并发誓，让刘遗民撰写发愿文。王乔之等人，又作念佛三昧诗来表达心志。慧远法师神态庄严，瞻仰他的人都会心生敬畏。有沙门拿着如意想要献给他，不敢当面陈述，偷偷地留在座位角落就离开了。法师慧义，刚强正直，很少认可别人，对慧远的弟子慧宝说：‘你们这些人肤浅，所以对慧远望风推崇。’曾经到山上，遇到慧远讲《法华经》，想要提出诘难，总是内心惊悸，流汗不止。出来后对慧宝说：‘这位法师的言谈举止，确实令人敬佩。’殷仲堪担任荆州刺史时，入山拜访，与慧远一同在北涧松树下，共同谈论《易经》，整天都不觉得疲倦。殷仲堪感叹说：‘法师的智慧见识深明，实在难以企及。’慧远也说：‘您的才华辩论，如此流畅，’
English
（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,' --------------------------------------------------------------------------------
Chinese
泉(后人名其处曰聪明泉)。司徒王谧。护军王默。并钦慕风德。遥致敬礼(王谧有书往反)。卢循据江州。入山诣师。师少与循父遐同为书生。及见循。欢然道旧。其徒谏曰。循为国寇。得不为人疑。师曰。我佛法中。情无取舍。识者自能察之。此何足惧。及宋武进讨循设帐桑尾。左右曰。远公素王庐山与循交厚。宋武曰。远公世表之人。何可疑也。乃遣使驰书。遗以钱帛。有行者来侍师。善驱蛇。蛇为尽去。因号辟蛇行者。有一虎往来。时见行迹。未尝伤人。人号游山虎。师与社众。每游憩上方峰顶。患去水远。它日有虎跑其石。水为之出。因号虎跑泉。又于一峰制涅槃疏。因名掷笔峰。初是大教流行。江东经卷未备。禅法无闻。律藏多𨷂。师乃命弟子法净法领等。远越葱岭。旷岁来还。皆获梵本。昔安公在关中。请昙摩难提。出阿毗昙心论。其人未善晋言。颇多疑滞。后僧伽提婆至。即请重译。及三法度论。于是二论乃兴。师即制序以贻学者。闻鸠摩罗什入关。遣书通好。什答书曰。传绎来贶。粗闻风德。经言末代东方有护法菩萨。钦哉仁者善弘其道。昙摩流支入秦。师遣弟子昙邕。请于关中。出十诵律流传晋国。西土诸僧。咸称汉地有大乘开士。每东向致礼献心卢岳。及佛䭾䟦陀罗至。师即请出禅数诸经。于 现代汉语译本 泉（后人将此地命名为聪明泉）。司徒王谧、护军王默都钦佩慧远法师的风范和德行，遥寄敬意（王谧曾有书信往来）。卢循占据江州时，曾入山拜访慧远法师。慧远法师年轻时曾与卢循的父亲卢遐一同读书。见到卢循后，高兴地叙旧。他的弟子劝谏说：‘卢循是国家的贼寇，这样做恐怕会让人怀疑。’慧远法师说：‘我佛法中，情不应有取舍分别。明智的人自然能够明察，这有什么可担心的。’后来宋武帝刘裕进讨卢循，在桑尾设帐。左右的人说：‘慧远法师一向隐居庐山，与卢循交往深厚。’宋武帝说：‘慧远法师是超脱世俗的人，怎么可以怀疑他呢？’于是派遣使者送信，并赠送钱帛。有一位行者来侍奉慧远法师，擅长驱蛇，将蛇全部驱赶走，因此被称为‘辟蛇行者’。有一只老虎经常出没，时常能见到它的踪迹，但从未伤人，人们称它为‘游山虎’。慧远法师与莲社大众，每次在上方峰顶游玩休息时，苦于取水路途遥远。有一天，有老虎跑过那块石头，水就从石头里流了出来，因此被称为‘虎跑泉’。慧远法师又在一座山峰上撰写《涅槃疏》，因此命名为‘掷笔峰’。 起初是大乘佛教开始流行，但江东地区佛经不全，禅法也鲜为人知，律藏也多有残缺。慧远法师于是派遣弟子法净、法领等人，远赴葱岭（Pamir Mountains），历经多年才返回，都带回了梵文佛经原本。过去安世高在关中地区时，请昙摩难提翻译《阿毗昙心论》（Abhidhammahrdaya Sutra），但昙摩难提不太擅长汉语，翻译颇多疑难之处。后来僧伽提婆（Sanghadeva）来到，就请他重新翻译，以及翻译《三法度论》（Sanfadu lun），于是这两部论典才得以弘扬。慧远法师亲自作序，赠送给学习者。听说鸠摩罗什（Kumarajiva）进入关中，便写信通好。鸠摩罗什回信说：‘收到您翻译的来信，略微听闻您的风范和德行。佛经上说末法时代东方有护法菩萨，敬佩您能弘扬佛法。’昙摩流支（Dharmaruci）进入秦地，慧远法师派遣弟子昙邕，前往关中请他翻译《十诵律》（Dasa-bhana-vinaya），使其在晋国流传。西域各国的僧人，都称汉地有大乘开士，经常面向东方，在心中向庐山致敬。等到佛陀跋陀罗（Buddhabhadra）来到，慧远法师就请他翻译禅数等经典。
English
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 (慧远) (Master Huiyuan) and respectfully paid their respects from afar (Wang Mi had correspondence with him). When Lu Xun (卢循) 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 (卢遐). 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 (刘裕)] 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 (庐山) 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 (莲社), 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 (禅) practice was little known. The Vinaya (律藏) texts were also mostly incomplete. Master Huiyuan then sent his disciples Fa Jing (法净), Fa Ling (法领), and others to travel far beyond the Pamir Mountains (葱岭). 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 (昙摩难提) to translate the Abhidhammahrdaya Sutra (阿毗昙心论), 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 (三法度论), so these two treatises were able to be propagated. Master Huiyuan personally wrote a preface and gave it to the students. Hearing that Kumārajīva (鸠摩罗什) 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 (昙摩流支) entered Qin, Master Huiyuan sent his disciple Tan Yong (昙邕) to Guanzhong to invite him to translate the Dasa-bhana-vinaya (十诵律), 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 (佛陀跋陀罗) arrived, Master Huiyuan invited him to translate the dhyana and mathematical sutras. --------------------------------------------------------------------------------