English
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' (遗民, 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). --------------------------------------------------------------------------------
Chinese
春秋五十九(庐山集载感应事迹甚详)。 张野 张野字莱民。居寻阳紫桑。与渊明有婚姻。契野学兼华梵。尤善属文。性孝友。田宅悉推与弟。一味之甘。与九族共。州举秀才。南中郎。府功曹。州治中。徴拜散骑常侍俱不就。入庐山依远公。与刘雷同尚净业。及远公卒。谢灵运为铭。野为序首。称门人。世服其义。义熙十四年与家人别。入室端坐而逝。春秋六十九。 周续之 周续之。字道祖。雁门人。父殁过江。因居豫章。八岁丧母。哀戚过于成人。十二诣范𡩋受业。通五经五纬。时号十经童子。养志闲居。穷研老易。公卿交辟无所就。入庐山事远公。预莲社。以为身不可遗。余累宜绝。遂终身不娶。布衣蔬食。刘毅镇姑熟。命为抚军。复辟太学博士。俱不就。以稽康高士传。得出处之正。为之注译。宋武帝北伐。太子居守。迎馆安乐寺。入讲礼月余。复还山。江州太守刘柳。荐于武帝。辟太尉掾不就。武帝践祚。召至都间馆东郭外。乘舆行幸问礼经。慠不可长。与我九龄射于矍圃三义。辨析精异上甚说。或问身为处士。时践王庭何也。答曰。心驰魏阙者。以江湖为桎梏。情致两忘者。市朝亦岩穴耳。时号通隐先生。续之素患风痹。不复堪讲。乃移病钟山。景平元年卒。春秋六十七。 春秋五十九(庐山集记载的感应事迹非常详细)。 张野 张野，字莱民，居住在寻阳紫桑，与陶渊明有姻亲关系。张野的学识兼具儒家和佛家，尤其擅长写作。他天性孝顺友爱，把田地住宅全部让给弟弟，即使是一点点美味，也要和家族里的人分享。州里推举他为秀才，担任过南中郎府功曹、州治中等官职，朝廷征召他为散骑常侍，他都没有就任。后来他进入庐山，依止慧远大师，与刘雷一同修习净土法门。慧远大师去世后，谢灵运为他撰写墓志铭，张野为墓志铭作序，自称是慧远大师的门人，世人都敬佩他的义行。义熙十四年，他与家人告别，进入房间端坐而逝，享年六十九岁。 周续之 周续之，字道祖，雁门人。父亲去世后，他迁居到江南，因此居住在豫章。八岁时丧母，哀伤的程度超过了成年人。十二岁时，他拜范𡩋为师，学习五经五纬，当时被称为‘十经童子’。他修身养性，隐居在家，深入研究《老子》和《易经》。公卿大臣多次征召他为官，他都没有就任。后来他进入庐山，侍奉慧远大师，参与莲社的活动，认为身体不能被抛弃，其余的拖累应该断绝，于是终身不娶，穿着粗布衣服，吃着粗茶淡饭。刘毅镇守姑孰时，任命他为抚军，又征召他为太学博士，他都没有就任。他通过嵇康的《高士传》，明白了出仕和隐退的正道，于是为之注释翻译。宋武帝北伐时，太子留守，迎接他到安乐寺，讲授礼仪一个多月，之后又回到山中。江州太守刘柳将他推荐给宋武帝，征召他为太尉掾，他没有就任。宋武帝即位后，召他到都城，住在东郭外，皇帝亲自驾临，向他询问礼经。宋武帝认为他傲慢不可助长。有人问他：‘您身为隐士，却时常出现在朝廷，这是为什么呢？’他回答说：‘心里想着朝廷的人，会把江湖看作是枷锁；情致和意念都忘却的人，即使在闹市，也如同身处山洞。’当时人们称他为‘通隐先生’。周续之原本就患有风痹，不能再讲学，于是移居到钟山养病。景平元年去世，享年六十七岁。
English
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 '散骑常侍' (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 '抚军' (fujun, a military title), and again summoned him to be a '太学博士' (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. -------------------------------------------------------------------------------- 张诠
Chinese
张诠。字秀硕。野之族子也。尚情高逸。酷嗜典坟。虽耕锄。犹带经不释。朝廷徴为散骑常侍。不起。庾悦以其贫起为寻阳令。笑曰。古人以容膝为安。若屈志就禄。何足为荣。乃入庐山。依远公研穷释典。深有悟入。宋景平元年无疾。西向念佛。安卧而卒。春秋六十五。 宗炳 宗炳。字少文。南阳人。其母聦辨。富于学识。教授诸子皆有成。炳妙善琴书。尤精玄理。殷仲堪桓玄并以主簿辟皆不就。刘裕领荆州。复辟为主簿。答曰。栖丘饮谷。三十年矣。乃入庐山筑室依远公莲社久之。兄臧为南平守逼与俱还江陵。闲居绝俗。刘裕辟太尉掾不就二兄卒。累甚众。颇营稼穑。武帝敕南郡长时至饩赉衡阳王义季在荆州亲至其室炳角巾布衣引见不拜。王曰。处先生以重禄可乎。对曰。禄如秋草。时过即腐。宋受禅徴为太子舍人。元嘉初徴为通直郎。太子建徴为中庶子并不应。妻罗氏。亦有高志。罗氏殁。炳哀之过甚。既而悲情顿释。谓沙门慧坚曰。死生之分。未易可达。三复至教。方能遣哀。雅好山水。往必忘归。西涉荆巫。南登衡岳。因结宇山中。怀尚平之志。以疾还江陵。叹曰。老病俱至。名山不可再登。唯澄怀观道卧以游之。凡所游履。悉图之于室。谓人曰。抚琴动操。欲令众山 现代汉语译本 张诠 张诠，字秀硕，是野氏家族的族子。他崇尚情操，志向高洁隐逸，酷爱儒家经典。即使在耕地锄草时，也总是带着经书不肯放下。朝廷征召他为散骑常侍，他没有应允。庾悦因为他贫困，想让他担任寻阳县令。张诠笑着说：‘古人认为能容纳膝盖的地方就足够安身了，如果为了俸禄而委屈自己的志向，又有什么值得荣耀的呢？’于是他进入庐山，依附于远公（慧远）研究佛经，有很深的领悟。宋景平元年，他没有生病，面向西方念佛，安详地躺着去世了，享年六十五岁。 宗炳 宗炳，字少文，是南阳人。他的母亲聪明有见识，学识渊博，教授儿子们都很有成就。宗炳擅长琴棋书画，尤其精通玄学。殷仲堪、桓玄都曾征召他担任主簿，他都没有就任。刘裕担任荆州刺史时，再次征召他担任主簿，他回答说：‘我已经隐居山林，过着清贫的生活三十年了。’于是他进入庐山，在远公的莲社居住了很久。他的哥哥宗臧担任南平太守，强迫他一起回到江陵。他闲居在家，与世隔绝。刘裕征召他担任太尉掾，他没有就任。他的两个哥哥去世后，丧事非常多，他稍微经营一些农业。宋武帝敕令南郡太守时常送食物给他。衡阳王刘义季在荆州，亲自到他的住所拜访他。宗炳戴着头巾，穿着布衣，被引见后没有行拜礼。刘义季说：‘给予先生丰厚的俸禄可以吗？’他回答说：‘俸禄就像秋天的草，时间过了就会腐烂。’宋朝接受禅让后，征召他为太子舍人。元嘉初年，征召他为通直郎。太子刘建征召他为中庶子，他都没有应允。他的妻子罗氏，也有高尚的志向。罗氏去世后，宗炳非常悲伤。不久之后，他的悲伤之情突然消解，他对沙门慧坚说：‘生死之间的界限，不容易理解。反复研读佛教的教义，才能消除悲哀。’他非常喜欢山水，常常流连忘返。他向西游历了荆州、巫峡，向南登上了衡山。于是他在山中建造房屋，怀有像阮籍一样隐居的志向。因为生病，他回到江陵，感叹说：‘年老体衰，名山不能再次登临了。只有澄净心怀，观察大道，躺着来游览它们。’凡是他游历过的地方，都画在房间里。他对人说：‘抚琴弹奏，想要让众山……’