English
师去世十一年后，他的弟子们把灵祐禅师的道行上报朝廷，朝廷才下诏书，赐予谥号，并修建坟塔来隆重地安葬他，这不是通达的人所赞同的啊！唉，人生是万物中最有灵性的，而以精神为根本。", "English version", "These are all the grand and extraordinary measures of the Hongpang (referring to a long time and a wide range) era! Now, in the northwest of Changsha Prefecture, there is a mountain called Mount Dawei, with winding forests and deep valleys. No one knows how many thousands or hundreds of peaks it has. It is the territory of bears, leopards, tigers, and rhinoceroses, and the dwelling place of venomous snakes, water monsters, vipers, and pythons. Even the local Yi people who hunt and the farmers who manage the forests dare not enter. Zen Master Lingyou was initially just a monk, a native of Fuzhou. Wearing a bamboo hat and wooden clogs, he came from Fujian and built a simple hermitage in a place of lush vegetation. He would not come out except for mealtimes, silently meditating in the wind and rain, peacefully spending his days and nights, and nothing could harm him. If it were not for those who take life and death lightly, forget worries, and follow nature, who could do this? In the past, sages like Confucius and Mencius found joy in a simple life with a basket of rice and a ladle of water. Confucius often praised them, thinking it was not enough to express their virtues. Others could not endure such sorrow because they valued life too much. Moreover, life and death are the greatest matters of gain and loss for people. Since there is no attachment to life, there will be no attachment to death; since there is no attachment to gain, there will be no attachment to loss. Therefore, in the midst of life, death, gain, and loss, there is no room for right and wrong, and one can only follow nature and fate. This is the highest realm of Taoism, something that everyone in the world can do. If it involves language and words, arguing about right and wrong, the more one argues, the more confused one becomes, which is of no help to learners, so it will not be discussed here. Since Zen Master Lingyou practiced in this way, his disciples gradually knew what to do. Those who followed him, he built houses with them, and together they cut down dark trees, to the point that there were more than a thousand people. They arranged their own food and drink and made rules, but they had no right or wrong opinions about Zen Master Lingyou's words and deeds. If someone asked him a question, he would answer according to the situation, without forcing himself to do what he could not do. After decades, people all over the world who talked about Buddhism regarded him as the leader. Emperor Wuzong of Tang (840-846) destroyed temples and expelled monks, so Zen Master Lingyou also had nothing. He immediately wrapped his head and pretended to be a commoner, fearing that ignorant people would offend him, and knowledgeable people respected him even more. Later, Pei Xiu, the Hunan Observation Commissioner and former Prime Minister, was very fond of Buddhist affairs. Just as Emperor Xuanzong of Tang (846-859) lifted Emperor Wuzong's ban, he earnestly requested that Zen Master Lingyou be invited out, carried him in his own carriage, personally arranged the ranks for his disciples, and discussed shaving his beard and hair again. Zen Master Lingyou was initially unwilling and jokingly said to his disciples, 'Do you regard beard and hair as the Buddha?' His disciples insisted even more, and he had no choice but to smile and agree. He returned to his original residence, which was renamed Tongqing Temple, and he lived there. His disciples returned again and served him as before. Zen Master Lingyou regarded all of this as illusory and did not care about anything. Suddenly one day, he smiled and told his disciples, indicating that he seemed to be ill. On the ninth day of the first month of the seventh year of Dazhong (853), he passed away in the Tongqing Temple's retreat at the age of eighty-three, with fifty-five years as a monk. He was buried on the southern slope of Mount Dawei. His disciples said that at the end of the year of his death, the spring water dried up, the birds cried sadly, and the grass and trees all turned white. Even if there were these things, it would be unreasonable to talk about them, and it was not what Zen Master Lingyou hoped for, so they are not recorded. Zen Master Lingyou initially heard the Dharma from Zen Master Huaihai of Baizhang in Jiangxi, whose posthumous title was Zen Master Dazhi. The list of monks who passed on his sect is very clear, so it will not be listed here again. Eleven years after Zen Master Lingyou's death, his disciples reported Zen Master Lingyou's Taoism to the court, and the court issued an edict, bestowing a posthumous title and building a tomb pagoda to solemnly bury him. This is not what the enlightened ones agree with! Alas, human life is the most spiritual of all things, and the spirit is the foundation." ] } ``` -------------------------------------------------------------------------------- 自童孺至老白首始于饮食渐于功名利养是非嫉妒得失忧喜昼夜缠缚又其念虑未尝时饷历息煎熬形器起如冤仇行坐则思想偃卧则魂梦以耽沈之利欲役老朽之筋骸餐饭既耗齿发已弊由拔白饵药以从其事外以夸人内以欺亡曾不知息阴休影捐虑安神自求须臾之暇以致溘然而尽亲交不啻行路利养悉归他人愧负积于神明辱殆流于后嗣淫渝汗漫不能自止斯皆自心而发不可不制以道术道术之妙莫有及此佛经之说益于神性然其归趣悉臻无有僧事千百不可梗概各言宗教自号矛盾故褐衣髡首未必皆是若予者少抱幽忧之疾长多羁旅之役形凋气乏常不逮人行年五十已极迟暮既无妻子之恋思近田闾之乐非敢强也恨不能也况洗心于是逾三十载适师之徒有审虔者以师之面形自大沩来知予学佛求为赞说观其图状果前所谓鸿庞伟绝之度者也则报之曰师之形实无可赞心或可言心又无体自忘吾说审虔不信益欲赞之云云既与其赞则又曰吾从居大沩者尚多感师之开悟者不一相与伐石欲碑师之道于精庐之前欲其文辞近吾师之侧谓予又不得不为也予笑不应后十日来予门益坚其说且思文字之空与碑之妄空妄既等则又何虞咸通六年岁在乙酉草创其事会予有疾明年二月始讫其铭又因其说以自警触故其立意不专以褒大沩之事云尔铭曰。 湖之南 湘之西 山大沩 深无蹊 虎已啸 猿又啼 雨槭㯙 风凄凄 高入云 不可梯 虽欲去 谁与携 彼上人 忘其身 一宴坐 千余旬 去无疏 来无亲 夷积阻 构嶙峋 栋宇成 供养陈 我不知 徒自 ```json { "translations": [ "现代汉语译本", "从孩童到老年，从饮食开始，逐渐沉溺于功名利禄、是非嫉妒、得失忧喜之中，日夜被这些缠绕束缚。而且他们的思虑从未停止过，时刻煎熬着自己的身心。身体的劳累就像面对仇人一样，行走坐立都在思索，躺卧时则魂牵梦绕于利欲之中，驱使着衰老的筋骨。吃饭消耗，牙齿头发也已衰败，还服用拔白发的药物来继续追求这些。对外夸耀自己，对内欺骗自己的良知，却不知道休息，享受阴凉，放下忧虑，安定精神，自己寻求片刻的安宁，以至于突然死亡。亲戚朋友如同路人，利禄财富全部归于他人，愧疚积于神明，耻辱遗留给后代，放纵沉迷，不能自拔。这些都是从自己的内心发出的，不可不用道术来制止。道术的奥妙没有比得上佛经的说法，它有益于人的精神本性。然而其归宿都是达到‘无’的境界。僧人的事务千百种，不能一一概括，各自宣扬自己的宗教，自称矛盾。所以穿着褐色僧衣、剃光头发的人，未必都是真正的僧人。像我这样，从小就患有忧郁的疾病，长大后又经常奔波在外，形体消瘦，气力不足，常常赶不上别人。年龄五十（856年）已经到了晚年，既没有对妻子的眷恋，只想过田园生活，不是敢于勉强，而是恨自己不能做到。何况我洗涤心灵已经超过三十年，恰好有位侍奉老师的虔诚之人，带着老师的画像从大沩山（位于今湖南省）来，知道我学佛，请求我为老师赞颂。观看那画像，果然是先前所说的鸿庞伟岸的形象。于是我告诉他，老师的形貌实在没有什么可赞颂的，心或许可以谈谈，但心又没有实体，让我忘记我的说法吧。审虔不相信，更加想要赞颂。说我居住在大沩山的人很多，被老师开悟的也不少，他们一起采伐石头，想要在精庐（指寺庙）前为老师的功德树碑，希望碑文的文辞接近老师的风格，认为我又不得不为此事效劳。我笑着没有答应。过了十天，他来到我家门前，更加坚持他的说法，并且认为文字是虚空的，石碑也是虚妄的，既然虚空和虚妄是等同的，那么又有什么可顾虑的呢？咸通六年乙酉年（865年），开始筹划这件事，恰逢我生病，第二年二月才完成这篇铭文。又因为他的说法而自我警醒，所以这篇铭文的立意不只是为了褒扬大沩山的事情。铭文如下：", "湖的南边，湘的西边，有座大沩山，深邃没有道路。老虎已经在咆哮，猿猴又在啼叫，雨水打湿了槭树和㯙树，风声凄凉。山高耸入云，无法攀登。即使想要离去，又有谁能与我同行？那位上人（指大沩山的僧人），忘记了自己的身体，一次宴坐就是一千多个旬（三十天为一旬）。离去没有疏远，到来没有亲近，铲平了堆积的阻碍，建造了高低不平的建筑。殿宇建成了，供养也陈列好了。我不知道，只是徒然地……" ], "english_translations": [ "English version", "From childhood to old age, people start with food and drink, gradually becoming addicted to fame, gain, jealousy, right and wrong, gains and losses, worries and joys, being entangled and bound by these day and night. Moreover, their thoughts never cease, constantly tormenting their body and mind. The fatigue of the body is like facing an enemy, walking and sitting are spent in contemplation, and lying down is haunted by desires, driving the aging bones. Eating consumes, teeth and hair have also decayed, and they still take medicine to blacken their hair to continue pursuing these things. They boast to others and deceive their own conscience, but they do not know how to rest, enjoy the shade, let go of worries, and calm their minds, seeking a moment of peace for themselves, until they die suddenly. Relatives and friends are like passers-by, and wealth and possessions all belong to others. Shame accumulates in the divine, and disgrace is left to future generations. They indulge and wallow, unable to extricate themselves. These all originate from their own hearts and must be restrained with Taoist arts. The mystery of Taoist arts is unmatched by the teachings of the Buddhist scriptures, which are beneficial to the spiritual nature of people. However, their destination is to reach the state of 'nothingness'. There are hundreds of thousands of monastic affairs, which cannot be summarized one by one. Each proclaims their own religion, claiming contradictions. Therefore, those who wear brown robes and shave their heads are not necessarily true monks. Like me, I have suffered from depression since childhood, and often travel around when I grow up. My body is thin and my strength is insufficient, and I often cannot keep up with others. At the age of fifty (856 AD), I have reached old age. I have no attachment to my wife and only want to live a pastoral life, not daring to force myself, but hating that I cannot do it. Moreover, I have been cleansing my mind for more than thirty years. It happened that a devout person serving the teacher came from Mount Dawei (located in present-day Hunan Province) with a portrait of the teacher, knowing that I was studying Buddhism, and asked me to praise the teacher. Looking at the portrait, it was indeed the tall and majestic image mentioned earlier. So I told him that there was really nothing to praise about the teacher's appearance, the mind might be talked about, but the mind has no substance, let me forget my statement. Shen Qian did not believe it and wanted to praise it even more. He said that there are many people living on Mount Dawei who have been enlightened by the teacher, and they are working together to quarry stones, wanting to erect a monument to the teacher's merits in front of the monastery, hoping that the wording of the inscription is close to the teacher's style, and believing that I have to do this. I smiled and did not agree. Ten days later, he came to my door and insisted on his statement even more, and believed that words are empty and stone tablets are also illusory. Since emptiness and illusion are the same, then what is there to worry about?