English
The corpses of the dead are cremated, and the hunters and shooters are rejected outside the border, their life and death are one with the life and death of different kinds. There are two large pots that can feed five thousand people. Dong Shi from Guangdong, in the spring of last year, the Rong Bo (referring to the local governor) appeared. The Jinwu (referring to the capital garrison), Fan Bo (referring to the local governor), prefect, and county magistrate, their inscriptions shine together, all inscribed within a short period of time. Princes and nobles fill the roads with carriages and horses, and the shoes of eminent scholars fill the gates. Those who beg to receive Moksha (referring to liberation) can now reach nearly half a myriad, which is due to the virtue of the host! And the strange signs and beautiful achievements are too numerous to enumerate. I have lived here for a long time and almost don't want to leave. The ancients said, 'Entering and seeing the holy path and rejoicing,' is it deceiving me? What more can be said about today's prosperity? But seeing the broken steles and broken monuments, piled up messily on the ground, one cannot help but feel nostalgic for the past. While visiting Tongqing Temple, I was fortunate to see the broken stone of Youzu, alas, it has a long history! Its text is recorded in the county annals, this is the first article, it must be read. Later, I obtained a fragment of the stele of Zen Master Kongyin, and asked about the text on it, which is recorded in the Shimen text, which is also a great event of the Zhongxing period, how can it be allowed to be forgotten? Why? South of the lake, west of the Xiang, the venerable monks of ancient and modern times all regard this place as the number one monastery in the country, and there is also the Imperial Writing Pavilion." ] } ``` -------------------------------------------------------------------------------- 御香亭基址宛然而累朝来宸章纶翰不知凡几惜旧志未得考无由焉名公巨卿遇铭登赋亦不多见或散漫于传牒者欤而渔猎之未至耶抑世远时遥安保无沦于千岁者乎虽摘句短章若或盈帙未为完璧且阙之也今兹二篇井然粲然家君捐赀而付之剞劂氏并湘洲先生一文附焉意以天下之祖庭凡有一言一字必公之天下也且祖叶垂秋衡湘废久故典遗文得一于什尤当广播以志山灵此家大人护念之苦心也(典)为之叙次如此近来僧田营构二记乃澬阳郭中丞家君太史公撰也立石于戊戌之冬慧山禅师事绩系焉其文已采入邑志是诚今日中兴旷代盛事故并敬刊之有四云。 (住沩列祖语录载五灯者约数十篇并近代名贤游沩咏十二景诗嗣山志刻) 时 顺治庚子岁佛诞日 邑学人陶之典拜题 同庆禅寺碑记 (礼部侍郎)郑 愚(唐人) 天下之言道术者多矣各用所宗为是而五常教化人事之外于性命精神之际史氏以为道家之言故老庄之类是也其书具存然至于荡情累外生死出于有无之间昭然独得言象不可以拟议胜妙不可以意况则浮屠氏之言禅者庶几乎尽也有口无所用其辨巧历无所用其数愈得者愈失愈是者愈非我则我矣不知我者谁氏知则知矣不知知者何以无其无不能尽空其空不能了是者无所不是得者无所不得山林不必寂城市不必喧无春夏秋冬四时之行无得失是非本末之迹非尽无也宜于顺也遇所即而安故不介于时当其处无必故不局于物其大旨如此其徒虽千百得者无一二近代言之者必有宗宗必有师师必有传然非聪明瑰宏杰达之器不能得其传当其传 ```json { "translations": [ "现代汉语译本", "御香亭的基址依然存在，历朝历代皇帝的诗文书法不知有多少。可惜旧的记载无法考证，无从得知那些名公巨卿的题铭和诗赋，或许散落在各种传记之中？还是说人们的搜寻还未到达？又或者年代久远，怎么能保证没有在漫长的岁月中消失呢？即使是摘录的短句，如果能够收集成册，也算不上完美，暂且空缺着吧。现在这两篇文章整齐而鲜明，家父捐资请工匠刊刻，并将湘洲先生的一篇文章附在后面，意思是天下的祖庭，凡是有一言一字，都应该公之于天下。而且祖叶已经衰败，衡山和湘江一带荒废已久，故典遗文能够得到十分之一，就应该广泛传播以记载山灵，这是家父用心良苦的地方。（陶）典为之叙述大概如此。近来僧田的经营和寺庙的建造，有两篇记载是澬阳郭中丞和家父太史公所撰写的。碑石立于戊戌年（具体年份需要根据上下文确定）的冬天，慧山禅师的事迹也记载在其中，其文章已经被收入县志。这确实是今日中兴的旷世盛事，所以一并恭敬地刊刻出来，有四云。", "（住在沩山的列祖语录，五灯会元收录了大约数十篇，以及近代名贤游览沩山所作的十二景诗，都刻在嗣山志上）", "时", "顺治庚子年（1660年）佛诞日", "邑学人陶之典 拜题", "同庆禅寺碑记", "（礼部侍郎）郑 愚（唐朝人）", "天下谈论道术的人很多，各自用自己所信奉的作为真理。而五常教化人事之外，在性命精神的层面，史官认为这是道家的言论，所以老子、庄子之类是也。他们的著作都还在，然而说到摆脱情感的束缚，超脱于身外之物，生与死存在于有和无之间，能够明白地独自领悟，言语无法比拟，精妙之处无法用意念来描述，那么佛家的禅宗的言论大概接近于此了。有口却无处可用，再巧的辩论也无济于事；历法再精密也无处可用，越是想得到就越是失去，越是认为正确就越是错误。我认为是我，却不知道谁是我；知道就是知道，却不知道知道的是什么。没有的不能完全空掉，空了的不能完全明白。这样，无所不是，得到就是无所不得。山林不一定寂静，城市不一定喧闹。没有春夏秋冬四季的运行，没有得失是非本末的痕迹。不是完全没有，而是适宜于顺应。遇到什么就安于什么，所以不拘泥于时势；身处空无，所以不局限于外物。大概的意思就是这样。他的门徒即使有成百上千，真正领悟的也没有一两个。近来谈论禅宗的人一定有宗派，宗派一定有师承，师承一定有传人。然而不是聪明、宏大、杰出、通达的人，不能得到真传。得到真传的时候" ], "english_translations": [ "English version", "The foundation of the Imperial Fragrance Pavilion remains, and countless imperial poems and calligraphies from past dynasties are present. It is a pity that the old records cannot be verified, and there is no way to know the inscriptions and poems of those famous officials and great scholars. Perhaps they are scattered in various biographies? Or perhaps people's searches have not yet reached them? Or perhaps the era is too distant, how can we guarantee that they have not disappeared in the long years? Even if it is an excerpt of short sentences, if it can be collected into a volume, it is not perfect, so let it be vacant for now. Now these two articles are neat and clear. My father donated money to have craftsmen carve them, and attached an article by Mr. Xiangzhou, meaning that the ancestral temple of the world, every word and every phrase, should be made public to the world. Moreover, the ancestral heritage has declined, and the Hengshan and Xiangjiang areas have been abandoned for a long time. If one-tenth of the ancient classics and literary works can be obtained, they should be widely disseminated to record the mountain spirits. This is my father's painstaking effort. Tao (Dian) narrates it roughly like this. Recently, there are two records of the management of monastic fields and the construction of temples, which were written by Guo Zhongcheng of Ziyang and my father, the Grand Historian. The stele was erected in the winter of the year of Wuxu (the specific year needs to be determined according to the context), and the deeds of Zen Master Huishan are also recorded in it. The article has been included in the county chronicle. This is indeed a rare event of today's revival, so it is respectfully published together, with four clouds.", "(The recorded sayings of the ancestral masters residing in Weishan, about dozens of articles are included in the Wudeng Huiyuan, as well as the twelve scenic poems of modern famous scholars visiting Weishan, are all engraved on the Sishan Zhi)", "Time:", "The Buddha's Birthday in the Gengzi year (1660) of the Shunzhi reign (1644-1661)", "Tao Zhidian, a scholar of the county, respectfully inscribed.", "Stele Inscription of Tongqing Zen Temple", "Zheng Yu (Tang Dynasty), Vice Minister of the Ministry of Rites", "There are many people in the world who talk about Taoism, and each uses what they believe in as the truth. But beyond the five constant virtues, teachings, and human affairs, at the level of nature, life, and spirit, historians believe that this is the discourse of Taoism, so Lao Tzu, Zhuang Tzu, and the like are. Their works are still there, but when it comes to getting rid of the shackles of emotions, transcending external things, and life and death existing between existence and non-existence, being able to clearly and independently comprehend, words cannot be compared, and the subtleties cannot be described by intention, then the words of the Chan School of Buddhism are probably close to this. Having a mouth but having nowhere to use it, no matter how clever the debate is, it is useless; no matter how precise the calendar is, it is useless, the more you want to get it, the more you lose it, the more you think it is right, the more wrong it is. I think it is me, but I don't know who I am; knowing is knowing, but I don't know what is known. What is not there cannot be completely emptied, and what is emptied cannot be completely understood. In this way, there is nothing that is not, and getting is getting everything. Mountains and forests are not necessarily quiet, and cities are not necessarily noisy. There is no cycle of the four seasons of spring, summer, autumn, and winter, and there is no trace of gain, loss, right, wrong, beginning, and end. It is not completely without, but suitable for conforming. Meeting what you meet and being at peace with it, so you are not bound by the times; being in nothingness, so you are not limited by external things. That's the general idea. Even if there are hundreds or thousands of his disciples, there are not one or two who truly understand. People who talk about Chan in recent times must have a sect, a sect must have a teacher, and a teacher must have a successor. However, those who are not intelligent, grand, outstanding, and understanding cannot obtain the true transmission. When you get the true transmission," ] } ``` -------------------------------------------------------------------------------- 是皆时之鸿庞伟绝之度也今长沙郡西北有山名大沩蟠林穹谷不知其峦几千百重为罴豹虎兕之封虺蜮蚺蟒之宅虽夷人射猎虞迹槱甿不敢从也师始僧号灵祐福州人笠首屩足背闽来游庵于翳荟非食时不出栖栖风雨默坐而已恬然昼夕物不能害非夫外生死忘忧患宜顺天和者孰能与于是哉昔孔孟殆庶之士以箪瓢乐陋巷夫子时称咏之不足言人不堪其忧以其有生之厚也且生死于人得丧之大者也既无得于生必无得于死既无得于得必无得于失故于其间得失是非所不容措委化而已其为道术天下之能事毕矣若涉语言是非之端辨之益惑无补于学者今不论也师既以兹为事其徒稍知所从从之则与之结构庐室与之伐去阴黑以至于千有余人自为饮食纲纪而于师言无所是非其有问者随语而答不强所不能也数十年言佛者天下以为称首武宗毁寺逐僧遂空其所师遽褁首为民惟恐出蚩蚩之辈有识者益贵重之矣后湖南观察使故相国裴公休酷好佛事值宣宗释武宗之禁固请迎而出之乘之以己舆亲为其徒列又议重削其须发师始不欲戏其徒曰尔以须发为佛耶其徒愈强之不得已又笑而从之复到其所居为同庆寺而归之诸徒复来其事如初师皆幻视无所为意忽一二日笑报其徒示若有疾以大中七年正月九日终于同庆精庐年八十三僧腊五十五即窆于大沩之南阜其徒云年终之日水泉旱竭禽鸟号鸣草树皆白虽有其事语且不经又非师所得之意故不书师始闻法于江西百丈怀海禅师谥曰大智其付传宗系僧谍甚明此不复出师亡后十一年徒有以师之道上闻始诏加谥号及坟塔以盛其死非达者所谓耶噫人生万类之最灵者而以精神为本 ```json { "translations": [ "现代汉语译本", "这些都是当时鸿庞（指时间久远，范围广阔）宏伟绝伦的气度啊！现在长沙郡西北有座山叫大沩山，盘绕的树林和深邃的山谷，不知道它的山峰有几千几百重，是熊、豹、虎、兕等野兽的领地，毒蛇、蜮、蚺、蟒等毒物的住所，即使是当地的夷人射猎，以及管理山林的农民，也不敢进入。灵祐禅师最初只是个僧人，是福州人，头戴斗笠，脚穿木屐，从福建来到这里，在草木茂盛的地方搭了个简陋的庵棚，不到吃饭的时候就不出来，默默地在风雨中打坐，安然度过日日夜夜，没有什么东西能够伤害他。如果不是那些看淡生死、忘记忧患、顺应自然的人，谁能做到这样呢？从前孔子、孟子这些贤士，以一个竹筐的饭、一瓢水的简陋生活为乐，孔子还时常称赞他们，认为这不足以表达他们的品德，别人无法忍受这种忧愁，是因为他们对生命看得太重了。况且生死对于人来说，是得失中最大的事情。既然对生没有执着，那么对死也就不会执着；既然对得到没有执着，那么对失去也就不会执着。所以在生死得失之间，是非对错都无从着手，只能顺其自然，听天由命。这才是道术的最高境界，是天下人都能做到的事情。如果涉及语言文字，争论是非，辩论得越多反而越迷惑，对学习的人没有帮助，所以这里就不讨论了。灵祐禅师既然以这种方式修行，他的弟子们渐渐知道该怎么做了，跟随他的人，他就和他们一起建造房屋，一起砍伐阴暗的树木，以至于有一千多人。他们自己安排饮食，制定规矩，但对灵祐禅师的言行没有什么是非之见。有人问他问题，他就根据情况回答，不勉强自己做不到的事情。几十年后，天下谈论佛法的人都以他为首。唐武宗（840-846）毁坏寺庙，驱逐僧人，于是灵祐禅师也空无所有了。他立刻包起头，装作百姓，只怕那些无知的人会冒犯他，有见识的人更加尊重他了。后来湖南观察使、前宰相裴休非常喜欢佛事，正赶上唐宣宗（846-859）解除唐武宗的禁令，就恳请把灵祐禅师请出来，用自己的车子载他，亲自为他的弟子们排列队伍，又商议重新剃掉他的须发。灵祐禅师开始不愿意，开玩笑地对他的弟子们说：‘你们把须发当作佛吗？’他的弟子们更加坚持，他不得已，又笑着答应了。重新回到他原来居住的地方，改名为同庆寺，让他住在那里，他的弟子们又回来，像以前一样侍奉他。灵祐禅师都把这些看作是虚幻的，没有什么在意。忽然有一天，他笑着告诉他的弟子们，表示自己好像生病了，在大中七年（853）正月初九，在同庆寺的精舍去世，享年八十三岁，僧腊五十五年。就安葬在大沩山的南边山坡上。他的弟子们说，在去世的那一年年底，泉水干涸，鸟类哀鸣，草木都变成白色。即使有这些事情，说起来也不合常理，又不是灵祐禅师所希望的，所以就不记载了。灵祐禅师最初在江西百丈怀海禅师那里听闻佛法，怀海禅师的谥号是大智禅师。他传授宗派的僧人名录非常清楚，这里就不再列出了。灵祐禅