English
Now, Chan Master Kongyin, a peer of official Su Shi and a fourth-generation descendant of Chan Master Huai, as well as the successor of Fazen of Wujiang, is expounding the Dharma at the foot of Mount Lu. Scholars flock to him like clouds. He stands tall, possessing the demeanor and integrity of a patriarch, and should be able to restore the fallen principles of Dayuan Zhenru Temple. Therefore, he was invited with generous courtesy.", "In the third month of the following year, Chan Master Kongyin arrived at Dayuan Zhenru Temple from Guizong Temple. The mountains and rivers seemed to change their appearance, and the Chan community gained momentum. He ascended the main hall, bowed, and looked around, sighing, 'This is a world-renowned and exquisite place, where the Great Buddha manifested. However, the halls are so humble and simple, and the rooms are small. How can we solemnly display the Buddha images, attract auspiciousness, resonate with the sound of the tide, and gather the dragon and heavenly protectors?' Therefore, he expanded the foundation and increased the renovations, making the temple magnificent, commensurate with the mountain's grandeur and depth.", "Ancient books say, 'The sound of the bell is sonorous, used to establish commands; the commands are used to alert the masses.' The temple's bell is insufficient to illuminate the four seas and select those who come to seek Buddhahood. Therefore, copper was gathered, and a mountain cave was excavated beneath the Shenyun Granary to serve as a furnace. A bell weighing ten thousand catties was cast, coated with gold, and a bell tower was built to house it east of the main hall. The sayings of the Buddhas and Bodhisattvas, stored in the dragon palace, transmitted from the Five Indies (ancient India), are what scholars should diligently study, to assist in the realization of wisdom and exhaust subtle delusions. Five thousand scrolls of scriptures are stored in the west wing of the main hall.", "A year later, behind the expanded Shanfa Hall, the Yuhua Hall (Hall of Raining Flowers) was built, embracing the wind and being open and bright, exhaling the moon and being grand. After late-night meditation, flower petals fluttered and filled the courtyard. From the left side of the two corridors, a complex of buildings was constructed, including storehouses, to manage various affairs. From the right side of the ancestral shrine, a long corridor was extended, and a monks' hall was built to manage the pure monastic community.", "Another year later, the monks' hall was rebuilt, wide and spacious, quiet and profound, warm in winter and cool in summer. It is said, 'Monks are the fields of merit for humans and gods, the causal ground for Buddhas. The Tathagatas of the ten directions all follow the same path, so leaving birth and death, in the wilderness, deep mountains, and sacred sites, are all places where Arhats reside, which worldly and vulgar people cannot see. Since they have already broadly extended what they can see, how dare they not revere what they cannot see?' Statues of five hundred Arhats were carved and enshrined in a pavilion.", "Another year later, extraordinary wood was obtained from a deep ravine, cut down to be three arm spans thick and twice the height of a person. Images of Buddhas and Bodhisattvas of the Pure Land were carved, solemn and beautiful, with thousands of lights illuminating, as tall as Mount Zijin, competing in splendor. A hall was built south of the Tian Gong Kitchen. A pavilion was specially built in front of the sleeping quarters, with green lattices and blue locks, overlooking the wind and rain. The imperial calligraphy bestowed by Emperor Shenzong (1068-1085) was respectfully enshrined. After the pavilion was completed, it leaned towards the southeast. Chan Master Kongyin silently calculated, 'Adding ten thousand oxen would not be able to pull it back, and the place where the emperor's writings and calligraphy are located is where the mountain gods and water kings should carefully store and protect them. Now I have not fulfilled my duty, this is the shame of the gods!' As soon as he finished speaking, wind and thunder carried the house, and the mountains shook. After a while, the pavilion straightened, and ten thousand people cheered.", "In the past, when Chan Master Dayuan established the Dharma on this mountain, there were thousands of monks, among whom the tall and outstanding ones were like Dayang, Jizi, and Xiangyan." ] } ``` -------------------------------------------------------------------------------- 闲禅建两堂为学者燕闲之私而名其东曰香严名其西曰大仰方欲广摄异根则修净土观法不以宗门为赚及其成就法器则以寂子闲禅期学者盖其方便应机而设教譬如大海蚊虻阿修罗饮者皆得饱满又明年重修大三门宏壮杰立镂金镂碧宝翰飞动于千岩万壑之上而太师楚国公为书其额却望形胜众峰来朝如趋如俯如屹立如蹈舞有台自献其前以宝积灵牙舍利葬台之中而建塔其上千尺九层荡摩云烟微风徐来塔铃和鸣比丘来往旋绕作礼望之如开牒疑师以三昧力搏取梵释龙天之宫置于人间不然何其幻怪神异如此其多耶唐元和中僧昙叙开基则有绪言曰地灵甚不可葬葬且致祸今三百余年僧物故莫可塔塔于回心桥南十里师曰事无大小而断于理从违不可苟也僧火化众俱临先圣令不可违也祸福之来以智避就之不可从也遂建普同塔于寺之西又修大圆禅师之塔而峙立两亭以覆古今碑刻部从者以其威灵奏赐真应禅师塔曰净惠圣溪庄垄亩为比邻所吞数世且百年莫敢谁何师云此唐相国裴公施以饭十方僧者横自何德以堪之不直而归是陷人入泥犁遣掌事执券证诸官竟还二百亩岁度一僧上资睿美有玉泉住持僧死于龙牙山山中之人不容其葬弟子抱骨石涕师哀之使于沩山择地建冢塔丛林义之师以潜行密用之懿时时见于与夺然皆本于仁义道俗化其德政和六年敕补住镇军之焦山师雅意不欲东解住持事力辞之归庵鸾溪之上俄诏听还之沩山自其始至中而还八年之间百废具兴非乘愿力何以臻此雪窦天衣之道至师大振丛林归心焉兴修盖其游戏也今嗣法者自南台定昭了山法光而下诜诜辈出棋布名山方进而未艾也法 ```json { "translations": [ "现代汉语译本", "闲禅在建两座禅堂，是为了学者们闲暇时研习佛法而设。他将东边的禅堂命名为‘香严’（Xiangyan，禅堂名），西边的禅堂命名为‘大仰’（Dayang，禅堂名）。他一方面广泛接纳各种根器的学人，另一方面又提倡修习净土观法，并不以宗门（Zen school，禅宗）的机锋辩论作为获取名利的手段。等到学人成就了堪用法器，就以寂子闲禅（Jizi Xianchan，人名）的禅法来期许他们。这都是他随机应变、应机设教的方便法门，譬如大海，蚊虻、阿修罗（Asura，佛教护法神）等不同众生饮用，都能得到饱满。", "又过了一年，他重新修建了大三门，宏伟壮丽，雕梁画栋，金碧辉煌，太师楚国公（Chu State Duke，爵位名）亲笔题写的匾额，在千岩万壑之上熠熠生辉。远远望去，地势优越，众峰来朝，有的像在奔赴，有的像在俯首，有的像在屹立，有的像在蹈舞。有一座台自己显现于禅寺之前，于是将宝积（Baoji，人名）的灵牙舍利（Buddha's tooth relic，佛牙舍利）葬于台中，并在其上建造一座千尺九层的宝塔，高耸入云。微风徐来，塔铃和鸣，比丘（Bhikkhu，佛教出家男众）们来往旋绕，作礼参拜。远远望去，仿佛打开了画卷一般。人们怀疑大师以三昧（Samadhi，佛教禅定）之力，搏取了梵释龙天（Brahma, Sakra, Naga, Deva，佛教诸天神）的宫殿，安置于人间，不然怎么会有如此众多幻怪神异的事情呢？", "唐元和年间（806-820）僧人昙叙（Tanxu，人名）开基建寺时，曾有绪言说：‘此地地灵虽好，但不可葬人，如果葬人，将会招致祸患。’如今已经三百多年了，寺里的僧人去世后，没有可以建塔的地方，只能在回心桥（Huixin Bridge，地名）南十里处建塔。大师说：‘事情无论大小，都要以理来判断，不可苟且。’僧人火化时，众人都顾虑先圣的遗训，认为不可违背。大师说：‘祸福的到来，要用智慧来趋利避害，不可盲从。’于是他在寺的西边建造了普同塔（Putong Pagoda，塔名）。又修缮了大圆禅师（Dayuan Zen Master，人名）的塔，并峙立两座亭子来覆盖古今碑刻。部从们因为大圆禅师的威灵，奏请朝廷赐予真应禅师塔（Zhenying Zen Master Pagoda，塔名）名为‘净惠’（Jinghui，塔名）。圣溪庄（Shengxi Village，地名）的田地被邻居吞占了数世，近百年无人敢过问。大师说：‘这块地是唐朝相国裴公（Duke Pei of Tang Dynasty，人名）施舍用来供养十方僧人的，他们凭什么横加侵占？不把田地归还，是陷人于泥犁（Naraka，地狱）。’于是派遣掌事拿着券据向各级官府申诉，最终追回了二百亩田地，每年由一位僧人上报朝廷，以资助睿美（Ruimei，地名）。", "有玉泉寺（Yuquan Temple，寺名）的住持僧人死于龙牙山（Longya Mountain，地名），山中之人不允许将其安葬。他的弟子抱着骨灰痛哭流涕，大师怜悯他，于是派人到沩山（Weishan，地名）选择墓地建塔。丛林中的人都认为大师具有潜行密用的懿德，时时体现在他的与夺之中，然而这一切都本于仁义。道俗都被他的德政所感化。政和六年（1116），朝廷下令补任他为镇军（Zhenjun，地名）焦山（Jiaoshan，地名）的住持，大师一向不愿东行，于是辞去了住持的职务，回到鸾溪（Luanxi，地名）的庵中。不久，朝廷又下诏让他回到沩山。从他开始住持到中间离开再到返回沩山的八年时间里，各种荒废的事业都得到了恢复，如果不是乘愿再来，怎么能达到这样的成就呢？雪窦（Xuedou，地名）、天衣（Tianyi，地名）的禅道，到了大师这里得到了大大的振兴，丛林都归心于他，兴修寺庙大概只是他的游戏罢了。", "如今嗣法的弟子，从南台定昭（Nantai Dingzhao，人名）、了山法光（Liaoshan Faguang，人名）以下，贤才辈出，像棋子一样分布在各名山大寺，正方兴未艾。" ], "english_translations": [ "English version", "Xianchan built two meditation halls for scholars to study Buddhism in their leisure time. He named the eastern hall 'Xiangyan' (Xiangyan, name of the meditation hall) and the western hall 'Dayang' (Dayang, name of the meditation hall). On the one hand, he widely accepted students of various capacities, and on the other hand, he advocated the practice of Pure Land contemplation, not using the sharp debates of the Zen school (Zen school) as a means to gain fame and profit. When the students became qualified vessels, he expected them to follow the Zen teachings of Jizi Xianchan (Jizi Xianchan, personal name). These were all expedient methods he used to adapt to circumstances and teach according to the students' needs, just like the ocean, where mosquitoes, Asuras (Asura, Buddhist guardian deity), and other different beings can drink and be satisfied.", "A year later, he rebuilt the Grand Three Gates, making them magnificent and splendid, with carved beams and painted rafters, and gold and jade shining. The plaque inscribed by Grand Tutor Duke of Chu (Chu State Duke, title) shone brightly above the thousands of rocks and valleys. Looking from afar, the terrain was excellent, with the peaks coming to pay homage, some like rushing, some like bowing, some like standing tall, and some like dancing. A platform appeared by itself in front of the temple, so the relics of Baoji's (Baoji, personal name) tooth (Buddha's tooth relic) were buried in the platform, and a nine-story pagoda of a thousand feet was built on top of it, towering into the clouds. A gentle breeze came, and the pagoda bells chimed harmoniously. Bhikkhus (Bhikkhu, Buddhist male monks) came and went, circumambulating and bowing in worship. Looking from afar, it was as if a painting had been opened. People suspected that the master used the power of Samadhi (Samadhi, Buddhist meditation) to seize the palaces of Brahma, Sakra, Naga, and Deva (Brahma, Sakra, Naga, Deva, Buddhist deities) and place them in the human world; otherwise, how could there be so many illusory and miraculous things?", "During the Yuanhe period of the Tang Dynasty (806-820), when the monk Tanxu (Tanxu, personal name) started building the temple, he had a preface saying: 'This place has good spiritual energy, but it is not suitable for burial. If people are buried here, it will bring disaster.' Now it has been more than three hundred years, and when the monks in the temple die, there is no place to build a pagoda, so they can only build a pagoda ten miles south of Huixin Bridge (Huixin Bridge, place name). The master said, 'No matter how big or small things are, they should be judged by reason, and should not be done carelessly.' When the monks were cremated, everyone was worried about the instructions of the former sage, thinking that they should not be violated. The master said, 'When good and bad fortune come, we should use wisdom to seek good fortune and avoid misfortune, and should not blindly follow.