English
The gazetteer says that Pei Xiu donated money and purchased 32,000 mu of land as rice fields for the monks, and requested the court to exempt it from rent, which should be taken for granted. However, these 32,000 mu of land cannot be verified. I privately investigated that from Tongqing Temple to Miyin Temple, there are more than twenty li, and the hinterland surrounding the mountains is dozens of li, all of which can be cultivated. The ancients did not dare to seize the people's land with the power of generals and ministers, but instead bought land, so that the wells of monks and people would not interfere with each other." ] } ``` -------------------------------------------------------------------------------- 相杂作专供上善称罗汉田则护法之意深且勤矣故此山非有道者居之不能聚聚亦辄败也明正统后龙象弗至田始入于官久之籍于民常住田未科者才数十亩耰锄逼处咸有竞心沩是以不振明之季遂成劫灰大宗伯李公来游属陶子征掌故属有司复其田曰沩佛田戒德相承禅者更聚至于改革之际法益隆塔庙益盛向所与竞者家尽落前后捐施及弃其田归常住者三百余亩载粮二十 石并入沩福田下虽供钵无所歉而里胥得千其净梵矣。 清初僧请于 定南王檄所司捐其赋不报然沩接梅山之险盗贼数起二百里内无聚落独惧寺众不得逞则蔽我西陲恃此法幢匪止崇象教已耳今 蒋侯宰官中调御丈夫也推其惠露以及丛兰窃虑沩所隶第十都最凋残积逋黠者易相影射乃令立僧户甲外微输本折色如例而特兔髡者之徭同时藩臬郡公咸韪其事于是住持慧公感兹悲护决意安禅集众建二大殿成沩祖一灯照耀湖岳 蒋侯之力也明年奉 旨清文 藩伯(张田)公 兵宪吴公 郡守孔公准立沩山僧户之牒俱下非独护幕祖庭也盖与其困僧而废田宁宽徭而存赋之意晓然也后有贤者其法可以不变诸比丘闻 蒋侯擢郡司马请勒石以垂不朽 侯许之俾记其田粮经界及所以贷役之故使遵王路不侵不贪寒山一片石具无诤三昧矣然则是役也王公宰官护念哉天龙鬼神鉴念哉比丘大众正念哉请视此碑永永无斁。 密印禅寺碑记 (邑太史)陶菊延(原名汝鼐) 盖闻宙合之内名山数千最上者长菩提七叶海印之中释迦百亿住世者入宗镜五灯故西方有圣其事征于仲尼惟优波乏缘此土付诸迦叶与金仙 ```json { "translations": [ "现代汉语译本：", "将各种田地混合起来专门供养最上等的善人，称之为罗汉田，这其中护持佛法的意义既深刻又勤勉。因此，这座山如果不是有道之人居住，就无法聚集人气，即使聚集了也往往会衰败。明朝正统年间（1436-1449）之后，龙象（指高僧）不再前来，田地开始归入官府，时间长了又登记在百姓名下。常住田地没有科税的，才几十亩，耕种的人在狭窄的地方争夺，因此沩山一直没有振兴。明朝末年，这里最终成为一片劫灰。大宗伯李公来此游览，嘱咐陶子征查阅旧事，嘱咐有关部门恢复沩山的田地，说沩山是佛田，戒律和德行代代相传，禅者可以再次聚集。到了改革的时候，佛法更加兴盛，塔庙更加壮观，以前与寺庙争夺田地的人家都衰败了。前后捐献以及放弃田地归于常住的有三百多亩，每年缴纳粮食二十石，全部归入沩山福田之下，即使供养僧钵也不会感到匮乏，而乡里的胥吏也得以净化他们的行为。", "清朝初年，僧人向定南王请求，希望他下令有关部门免除沩山的赋税，但没有得到回应。然而，沩山连接着梅山的险要地势，盗贼经常出没，方圆二百里内没有村落，唯独害怕寺庙的僧众不能得逞，从而侵扰我们的西部边境。依靠这佛教的法幢，不仅仅是崇尚佛教而已。如今蒋侯作为地方长官，是调御丈夫（指有能力调伏自己烦恼的人），推行他的恩惠，甚至泽及丛生的兰草。他私下担心沩山所隶属的第十都最为凋敝残破，积欠赋税的狡猾之徒容易互相勾结，于是下令设立僧户，表面上稍微输送一些本色（指实物税），按照惯例折算成银两，而特别免除僧人的徭役。同时，藩台、臬台、郡守等官员都认为这件事是正确的。于是，住持慧公感念这种悲悯和护持，决心安心禅修，聚集众人建造了两座大殿，成就了沩山祖庭的一盏明灯，照耀着湖湘大地，这是蒋侯的功劳啊！第二年，奉旨清理文书，藩伯(张田)公、兵宪吴公、郡守孔公批准了设立沩山僧户的文书，都下发了。这不仅仅是护持祖庭，也是因为与其让僧人困顿而荒废田地，宁愿放宽徭役而保全赋税的深意啊！以后如果有贤能的人，希望这个法令可以永远不变。各位比丘听说蒋侯升任郡司马，请求刻石来流传不朽。蒋侯答应了，让陶菊延记载田地的数量、边界以及免除徭役的原因，使他们遵循王道，不侵占不贪婪，寒山的一片石头，具备了无诤的三昧啊！这样看来，这次的举措，是王公宰官在护念，是天龙鬼神在鉴念，是比丘大众在正念啊！请看这块碑，永远永远不要毁坏。", "《密印禅寺碑记》", "(邑太史)陶菊延(原名汝鼐)", "听说在宇宙之中，名山有数千座，最殊胜的是长菩提树的七叶；在海印三昧之中，释迦牟尼佛显现百亿化身；住世弘法者，进入宗镜的五灯。因此，西方有圣人，这件事可以从仲尼（孔子）那里得到验证，优波毱多将佛法传到此土，付嘱给迦叶尊者和金仙。" ], "english_translations": [ "English version:", "Mixing various fields specifically to support the most virtuous individuals is called 'Luohan Field' (Arhat Field, 田罗汉), which carries profound and diligent meaning of protecting the Dharma. Therefore, this mountain cannot gather prosperity unless inhabited by virtuous individuals; even if it does, it often declines. After the Zhengtong era (1436-1449) of the Ming Dynasty, 'dragon elephants' (高僧, eminent monks) no longer came, and the fields began to belong to the government. Over time, they were registered under the names of common people. The tax-exempt 'Changzhu Field' (常住田, permanently endowed land) amounted to only a few dozen acres, and those who tilled it competed fiercely in the narrow space. Consequently, Weishan (沩山) never prospered. By the end of the Ming Dynasty, it had become a scene of devastation. When Grand Secretary Li Gong came to visit, he instructed Tao Zizheng to investigate the past and ordered the relevant departments to restore Weishan's fields, stating that Weishan was a Buddhist field, where precepts and virtues were passed down through generations, allowing Chan practitioners to gather again. By the time of reform, the Dharma flourished even more, and the pagodas and temples became even grander. The families who had previously competed with the temple for land all declined. More than three hundred acres were donated and abandoned to return to the 'Changzhu' status, yielding twenty 'shi' (石, a unit of dry measure) of grain annually, all of which went under the name of Weishan's 'Futian' (福田, field of merit), ensuring that even the offering of alms bowls would not be lacking, and allowing the local officials to purify their actions.", "In the early Qing Dynasty, monks petitioned Prince Dingnan, requesting him to order the relevant departments to exempt Weishan from taxes, but their request was not granted. However, Weishan was connected to the dangerous terrain of Meishan, where bandits frequently appeared. There were no settlements within two hundred 'li' (里, a unit of distance) except for the temple, which was feared by the bandits, lest they fail in their attempts and disturb our western border. Relying on this Dharma banner of Buddhism was not merely about venerating Buddhism. Now, Magistrate Jiang, as a local official, is a 'tiaoyu zhangfu' (调御丈夫, one who tames and controls himself), extending his benevolence even to the orchids growing in clusters. He privately worried that the tenth 'du' (都, an administrative division) to which Weishan belonged was the most desolate and dilapidated, and that cunning individuals who were in arrears with taxes would easily collude with each other. Therefore, he ordered the establishment of 'seng hu' (僧户, monastic households), superficially paying a small amount of tax in kind, which was converted into silver as usual, while specifically exempting the monks from corvée labor. At the same time, the provincial governor, the judicial commissioner, and the prefectural governor all agreed that this was the right thing to do. Thus, Abbot Huigong, grateful for this compassion and protection, resolved to peacefully practice Chan, gathered the community, and built two great halls, creating a lamp that illuminated the Hunan region for the Weishan ancestral temple. This was all thanks to Magistrate Jiang! The following year, upon receiving an imperial decree to clear up documents, Provincial Governor Zhang Tian, Military Commissioner Wu, and Prefectural Governor Kong approved the document establishing Weishan's 'seng hu', which was issued. This was not only to protect the ancestral temple but also to convey the profound meaning that it is better to ease the burden of taxes and preserve the land than to impoverish the monks and abandon the fields! In the future, if there are virtuous individuals, may this law remain unchanged forever. The monks, hearing that Magistrate Jiang had been promoted to Prefectural Sima, requested that an inscription be carved in stone to pass it down for eternity. Magistrate Jiang agreed and commissioned Tao Juyan to record the amount of land, its boundaries, and the reasons for exempting corvée labor, so that they would follow the royal path, without encroachment or greed. The single stone of Hanshan embodies the 'wu zheng sanmei' (无诤三昧, samadhi of non-contention)! Thus, this undertaking is protected by kings and officials, witnessed by devas, nagas, and spirits, and upheld by the monastic community with right mindfulness! Please look at this stele and never, ever destroy it.", "《Stele Inscription of Miyin Chan Temple》", "Tao Juyan (original name Ru Nai), County Historian", "It is said that within the universe, there are thousands of famous mountains, the most supreme being the seven leaves of the Bodhi tree; within the Samadhi of the Ocean Seal, Shakyamuni Buddha manifests hundreds of millions of incarnations; those who dwell in the world and propagate the Dharma enter the five lamps of the Mirror of the Source. Therefore, there are sages in the West, and this can be verified by Confucius. Upagupta transmitted the Dharma to this land, entrusting it to Venerable Kashyapa and the Golden Immortal." ] } ``` -------------------------------------------------------------------------------- 为梵刹皆华藏之灵区因宾称寺始隶鸿胪扫教立禅仍存白马则宰官为之檀护帝后命其精蓝隋唐之间于斯为盛楚潭州大沩山唐灵祐禅师建宗立旨处也时使相裴公休好浮屠法觌承殊胜奏建厥寺赐额曰密印金襕坐腊供出天人宝所扶云官犹帝释盖青莲掬水从声闻而得肉山白牯当家以雄力而嗣心印云中千顷遂名罗汉之田海内双林共举净瓶之案然且屡传真子代翊 皇图中兴于宋之崇宁增构于明之正统迨法堂深草珠已去而椟存莲社成墟冈再炎而玉尽良繇人弃梵行火焚禅天神庙末年遂婴坏劫至 崇祯戊辰有圆上座者骑犊披蓁把茅晏坐觇枯杏复芽之异明年大宗伯李公腾芳来访白牛寻源黄木与圆公一宿树下而去属同游者陶子汝𪔇作记胡子懋选作庵得前令周公瑞豹所清复官田三十余亩作常住咸钦聚石之风颇忆画灰之语嗣圆至者 五峰学禅师也才举南宗遽还中印时有金铜瑞像官绣幢幡赍自行僧出于大内诸方闻者咸谓复兴师付嘱养拙明禅师使嗣其事主沩十余载尝与百人俱顿成师子之林欲践象王之迹以致天童遐慕雪窦赞扬而十年之间刀涂火涂众苦方炽欲界器界六度不行聊藉草以参禅就钁边而说法尔然石虬吐水依然优钵罗华银杏胎莲更长栴檀香树时节因缘于斯肇矣。 慧山海禅师承其积力抗彼前修而随众作务不碍悲流施法同参径嬴山子故楗椎之筵尝围四众毗尼所摄岁授千徒螟蜮不灾其界中魔军自摧于境上以是因缘重修胜境 顺治乙未秋采轮菌于芙蓉得良工于忍草绣柱柏梁如从海涌郢斤轮墨即出蒲团绀殿屹乎齐云琳宫焕而丽日度其高峻视昔由旬规此正中亦云方广而妙相嵯 ```json { "translations": [ "现代汉语译本", "'所有的寺庙都是华藏世界（指佛所居住的清净世界）的灵秀之地，因为有宾客来访，所以称之为寺庙，最初隶属于鸿胪寺（掌管接待宾客的官署）。扫除其他教派，确立禅宗，仍然保留了白马寺（中国第一座佛教寺庙）的传统，所以地方官员和信徒都来供养护持。皇帝和皇后也敕命建造精美的寺庙。隋朝（581-618）和唐朝（618-907）之间，这里非常兴盛。楚地的潭州有座大沩山，唐朝的灵祐禅师在这里创立宗派，确立宗旨。当时的地方长官裴公休喜爱佛法，看到这里的殊胜景象，上奏朝廷建造寺庙，皇帝赐予寺庙匾额，题名为密印寺。寺庙里金色的袈裟和坐禅的僧人，如同天人宝物一般。扶云官就像帝释天一样。从声闻乘（小乘佛教）中得到启示，如同从青莲花中掬水；以雄健的力量继承心印，如同肉山白牯（指牛）当家。云中的千顷良田，因此被称为罗汉的田地；海内的双林寺（指两座著名的寺庙）共同举起净瓶。然而，寺庙屡次传承真子，世代辅佐皇室。宋朝的崇宁年间（1102-1106）得以中兴，明朝的正统年间（1436-1449）增建。等到法堂长满深草，宝珠已经失去，只剩下装宝珠的盒子；莲社变成废墟山冈，再次燃烧，美玉也烧尽了。这是因为人们抛弃了梵行，火焚烧了禅天，神庙在末年遭受了破坏。到了崇祯年间（1628-1644）的戊辰年，有位圆上座，骑着牛，披着草，拿着茅草，安然地坐着，看到了枯杏树重新发芽的奇异景象。第二年，大宗伯李腾芳来访，白牛寻找到水源，黄木与圆公在树下住了一夜后离去。同游的人陶汝𪔇写了游记，胡懋选建造了庵堂，得到了前任县令周瑞豹所清理恢复的官田三十多亩，作为寺庙的常住财产。大家都钦佩他们聚集石头建造寺庙的风范，也想起了画灰的故事（指僧肇大师的故事）。后来继承圆上座的是五峰学禅师，他才举起南宗的旗帜，就回到了中印（指印度）。当时有金铜瑞像，官府绣制的幢幡，由随行的僧人从大内带出。各方听到的人都说寺庙要复兴了。五峰禅师把寺庙托付给养拙明禅师，让他继承自己的事业，主持沩山寺十多年。他曾经与一百多人一起顿悟成佛，如同进入了狮子林。他想要追随象王的足迹，以至于天童寺（指天童山景德寺）遥远地仰慕他，雪窦寺（指雪窦寺）赞扬他。但是十年之间，刀兵战乱，火灾水灾，各种苦难正在炽烈地发生，欲界、器界，六度（布施、持戒、忍辱、精进、禅定、智慧）都无法实行。只能凭借草地来参禅，就在田间地头说法。即使这样，石虬吐水，优钵罗花（指蓝色莲花）依然盛开；银杏树长出莲花的胚胎，更显奇特；栴檀香树也到了生长的时节。一切的因缘，都从这里开始了。", "慧山海禅师继承了前人的积累，抵抗了之前的颓势，随同大众一起劳作，不妨碍他的慈悲心流淌；他施行佛法，与大家一同参禅。因为他曾经在径嬴山出家，所以经常在楗椎（指木槌，佛教用具）的法筵上围绕着四众弟子说法，每年传授戒律给上千人，螟虫和蜮虫都不敢侵害他的地界，魔军自己就在他的境界上崩溃。因为这样的因缘，他重新修建了这座殊胜的寺庙。顺治年间（1644-1661）的乙未年秋天，他在芙蓉山采摘蘑菇，在忍草中找到了优秀的工匠。绣着花纹的柱子和柏木的屋梁，好像从海中涌出一样；工匠们运用圆规和墨线，建造的蒲团和绀殿，高耸入云；琳琅满目的宫殿，焕发出美丽的光彩，照耀着太阳。测量它的高峻，比过去更加高远；规划它的正中，也更加方正宽广，妙相庄严。" ], "english_translations": [ "English version", "'All temples are spiritual ar