English
eas of the Huazang World (referring to the pure land where Buddhas reside). They are called temples because of visiting guests, initially under the jurisdiction of the Honglu Temple (an official agency in charge of receiving guests). Eliminating other religions and establishing Zen Buddhism, it still retains the tradition of the White Horse Temple (the first Buddhist temple in China). Therefore, local officials and believers come to offer support and protection. Emperors and empresses also ordered the construction of exquisite temples. Between the Sui Dynasty (581-618) and the Tang Dynasty (618-907), it was very prosperous here. In Tanzhou of Chu, there is Mount Dawei, where Zen Master Lingyou of the Tang Dynasty founded a sect and established its tenets. At that time, the local governor Pei Gongxiu loved Buddhism. Seeing the auspicious scene here, he petitioned the court to build a temple. The emperor bestowed a plaque on the temple, naming it Miyin Temple. The golden kasaya and meditating monks in the temple are like treasures of gods. The Fuyun official is like the God Indra. Enlightenment is obtained from the Sravaka Vehicle (Hinayana Buddhism), like scooping water from a blue lotus; inheriting the mind-seal with vigorous power is like a fleshy white bull in charge. The thousands of acres of fertile land in the clouds are therefore called the fields of Arhats; the Shuanglin Temples (referring to two famous temples) in the sea jointly raise the clean vase. However, the temple has repeatedly passed on true disciples, who have assisted the royal family for generations. It was able to be revitalized during the Chongning period (1102-1106) of the Song Dynasty, and expanded during the Zhengtong period (1436-1449) of the Ming Dynasty. When the Dharma Hall was covered with deep grass, the precious pearl had been lost, leaving only the box containing the pearl; the Lotus Society became ruins and hills, burning again, and the beautiful jade was also burned. This is because people abandoned the Brahma conduct, fire burned the Zen heavens, and the temple suffered destruction in its later years. In the Wuchen year of the Chongzhen period (1628-1644), there was a Zen Master Yuan, riding an ox, wearing grass, holding thatch, and sitting peacefully, seeing the strange phenomenon of the withered apricot tree sprouting again. The following year, the Grand Secretary Li Tengfang visited. The white ox found the water source, and Huangmu and Zen Master Yuan stayed under the tree for one night before leaving. Tao Ru𪔇, who traveled with them, wrote a travelogue, and Hu Maoxuan built a hermitage, obtaining more than 30 acres of official land that had been cleared and restored by the former magistrate Zhou Ruibao, as the temple's permanent property. Everyone admired their style of gathering stones to build the temple, and also remembered the story of painting ashes (referring to the story of Master Sengzhao). Later, Zen Master Wufengxue succeeded Zen Master Yuan. As soon as he raised the banner of the Southern School, he returned to Central India (referring to India). At that time, there were golden bronze auspicious images, and official embroidered streamers, brought out from the inner palace by the accompanying monks. People from all sides who heard about it said that the temple was about to be revived. Zen Master Wufeng entrusted the temple to Zen Master Yangzhuo Ming, letting him inherit his career and preside over Weishan Temple for more than ten years. He once attained enlightenment with more than a hundred people, like entering a lion's forest. He wanted to follow in the footsteps of the Elephant King, so that Tiantong Temple (referring to Tiantongshan Jingde Temple) admired him from afar, and Xuedou Temple (referring to Xuedou Temple) praised him. But in the ten years, wars, fires, and various sufferings were raging, and the Desire Realm, the Realm of Vessels, and the Six Perfections (generosity, morality, patience, diligence, meditation, wisdom) could not be practiced. One can only rely on the grass to practice Zen, and preach on the fields. Even so, the stone dragon spits water, and the Utpala flower (referring to the blue lotus) still blooms; the ginkgo tree grows lotus embryos, which is even more peculiar; the sandalwood tree has also reached the time to grow. All the causes and conditions started here.", "Zen Master Huishan Hai inherited the accumulation of his predecessors, resisted the previous decline, and worked with the masses, without hindering the flow of his compassion; he practiced the Dharma and practiced Zen with everyone. Because he had once become a monk in Jingying Mountain, he often spoke around the fourfold assembly of disciples at the Dharma banquet of the Jianchui (referring to the wooden mallet, a Buddhist instrument), and transmitted precepts to thousands of people every year. Midges and insects did not dare to invade his territory, and the demon army collapsed on his border. Because of this cause and condition, he rebuilt this auspicious temple. In the autumn of the Yiwu year of the Shunzhi period (1644-1661), he picked mushrooms in Furong Mountain and found excellent craftsmen in Ren Cao. The embroidered pillars and cypress beams seemed to emerge from the sea; the craftsmen used compasses and ink lines to build the futons and the blue halls, towering into the clouds; the dazzling palaces radiated beautiful light, illuminating the sun. Measuring its height, it is even higher than in the past; planning its center, it is also more square and broad, with a solemn and wonderful appearance." ] } ``` -------------------------------------------------------------------------------- 峨丈六符于汉梦铃音缥缈大千眇若陶轮则祖庭之雄刹也明年秋于殿后故址建警策院用承记莂念续灵文林间宝月更开选佛之场象外幡风直冠诸天之表繇是龙藏象负标厥珠林鹿苑鸡园总为兰若袈裟器钵尽菩萨之威仪音乐华香满天人之床座则密印之肯堂也又明年夏建三门于中肖关夫子像示忠义乃正觉之因表英雄为成佛之品作镇名山无烦宝带坚持愿海即现玉泉则梵天之象魏也然世无须达家尽黔娄诸上人不求檀施而坐招提不离将作而持梵行用戒为基栋即波罗之木因禅立壁堵皆成镜之砖邪许无非佛声饮食皆同法喜故能转移劫土卓立化城岁月无多山川增概昔所称菩萨放光资藉长康之画山祗捧足神移嵩岳之林未免有为方斯蔑矣县令 蒋公燕山人也金吾世胄玉尺仙姿政洽鸾祥功存象学两行雕字实抒赞叹之忱一片闲田特免租庸之役承兹悲护得遂庄严而况 新朝御寓以来王公宰官金汤不替 藩伯臬长璇榜交辉岂非天龙之所拥持灵鹫分其严净者哉虽然废兴有数嗣印在心愿居此山者振沩山仰山之宗思佛恩国恩之报则须弥兜率处处现成弥勒育王源源应供庶几护法大宗伯以下住持慧公以上不常不断无穷无尽之心也欤戊戌夏工既竣其徒求文墅史勒石山庭谨作记铭用彰宗镜铭曰。 邃古大沩 不崩不骞 星雾在址 云泉在巅 慈龙守之 破荒立禅 曰千五百 知识之薮 香海常流 肉山无朽 宗小释迦 法不绝纽 云何立宗 正法眼故 沩仰唱和 天人敬护 金田宝坊 帝命常住 龙蛰象隐 灰劫云封 悠悠千载 瞥然五峰 ```json { "translations": [ "现代汉语译本", "峨眉山高耸入云，丈六金身的佛像显现于汉明帝（公元58-75年）的梦中，清脆的铃音在广阔的世界里回荡，渺小得如同陶轮一般。这里是祖庭的雄伟寺刹。第二年秋天，在殿后的旧址上建造警策院，用以继承和记录佛陀的教诲，延续灵妙的经文。林间的宝月再次开启选佛的道场，象外的幡旗直接高悬于诸天之上。因此，龙藏经书如同大象背负，标志着这里的珠林。鹿苑和鸡园都成为了兰若（寺庙），袈裟和钵盂都展现着菩萨的威仪，音乐和华香充满了天人的床座，这里是密印的肯堂（禅堂）。又过了一年夏天，建造了三门，中间供奉关夫子像，以此昭示忠义乃是正觉之因，表彰英雄是成就佛的品格。镇守名山，无需宝带的束缚；坚持愿海，即刻显现玉泉。这里是梵天的象魏（宫门）。然而，世上没有须达多（Anathapindika，佛教故事中的大富翁）之家，家家都像黔娄（古代的贫士）。诸位上人不求檀越的布施，而是安坐于招提（寺庙）之中；不离开将作（工匠之事）而持守梵行。用戒律作为基础，如同波罗（树木）作为栋梁；因禅定而立起墙壁，都如同明镜一般的砖瓦。邪见和许可都无非是佛的声音，饮食都如同法喜。所以能够转移劫土，卓立化城。岁月不多，山川却增添了新的景象。过去所称赞的菩萨放光，需要借助顾恺之（字长康，东晋画家）的画作；山神捧足，需要移动嵩山的树林。这些都未免是人为的，与这里相比就显得微不足道了。县令蒋公是燕山人，是金吾卫的后代，拥有玉尺般的仙姿。他的政绩如同鸾凤般吉祥，功劳如同大象般稳固。两行雕刻的文字，真实地抒发了赞叹之情；一片闲置的田地，特别免除了租庸的赋役。承蒙佛的悲悯和护佑，得以完成寺庙的庄严。更何况新朝御驾亲征以来，王公宰官的金汤永固，藩伯臬长（地方长官）的璇榜交相辉映，这难道不是天龙八部所拥护，灵鹫山分出其庄严清净的景象吗？虽然废兴有定数，嗣印在心中。愿居住在这座山中的人，振兴沩山（Weishan）和仰山（Yangshan）的宗风，思念佛恩和国恩的报答，那么须弥山和兜率天（Tushita Heaven）处处显现，弥勒佛和育王（Asoka）源源不断地应供。希望护法大宗伯以下，住持慧公以上，都能拥有不常不断、无穷无尽的决心！戊戌年夏天工程竣工，他的弟子请求我（墅史）撰文勒石于山庭，我谨作记铭，用以彰显宗镜。铭文曰：", " 遥远的上古时代的大沩山，不崩塌也不亏损。星雾还在旧址，云泉还在山巅。慈龙守护着它，开垦荒地建立禅院。说是有一千五百人，是知识的渊薮。香海常流不息，肉身不会朽坏。宗师如同小释迦，佛法不会断绝。如何建立宗派？因为有正法眼藏的缘故。沩山和仰山互相唱和，天人和神灵都恭敬守护。金田和宝坊，帝王的命令使其长久住世。龙蛰伏，象隐没，灰劫到来，云雾封锁。悠悠千载，转眼间就到了五峰山。" ], "english_translations": [ "English version", "Mount Emei towers into the clouds, the sixteen-foot golden Buddha manifests in the dream of Emperor Ming of Han (58-75 AD), and the crisp sound of bells echoes in the vast world, as insignificant as a potter's wheel. This is the magnificent monastery of the ancestral court. In the autumn of the following year, the Jingce Courtyard was built on the old site behind the hall to inherit and record the Buddha's teachings, continuing the spiritual scriptures. The precious moon in the forest once again opens the field for selecting Buddhas, and the banners beyond the form directly hang high above the heavens. Therefore, the Dragon Canon is like an elephant carrying it on its back, marking the pearl forest here. Deer Park and Chicken Garden have become Aranya (temples), and Kasaya and alms bowls all show the dignity of Bodhisattvas, and music and fragrant flowers fill the beds of gods and humans. This is the Ken Tang (Zen hall) of the secret seal. In the summer of the following year, three gates were built, with the statue of Guan Yu enshrined in the middle, to show that loyalty and righteousness are the cause of enlightenment, and to praise heroes as the qualities of becoming Buddhas. Guarding the famous mountains, there is no need for the restraint of precious belts; adhering to the ocean of vows, the Jade Spring will appear immediately. This is the Xiang Wei (palace gate) of Brahma. However, there is no home like Anathapindika's (a wealthy man in Buddhist stories) in the world, and every family is like Qian Lou (an ancient poor scholar). The venerable monks do not seek alms from donors, but sit peacefully in the Sangharama (temple); they do not leave the Jiang Zuo (artisan affairs) but uphold the Brahma conduct. Using precepts as the foundation, like Parola (trees) as beams; building walls with meditation, all like mirror-like bricks. Heresy and permission are nothing but the voice of the Buddha, and diet is like Dharma joy. Therefore, it can transform the Kalpa land and stand upright in the city of transformation. Not many years have passed, but the mountains and rivers have added new scenery. The past praise of the Buddha's light requires the help of Gu Kaizhi's (Zi Changkang, a painter of the Eastern Jin Dynasty) paintings; the mountain gods holding their feet require moving the forests of Mount Song. These are inevitably artificial, and are insignificant compared to this place.