佛祖統紀 26.56

26.56

天之高哉。日星垂其曜。地之厚哉。山岳鎮其維。稟兩間之氣。分五行之秀。而得預稱於三才者。其為人道之最靈者乎。至若邁德宏域融神慧境。焯迦維之絕照。挹甘露之玄津。並名岳而永崇。晞扶桑而不息。則慧遠法師其人也。法師雁門樓煩人。賈氏。釋道安之門人。英姿雅韻清行素節。詳諸舊碑及張氏傳。固以杳映前秀。鋪鑠令聞者矣。灰心土骸。而神機天發。金口木舌。而法音雷震無取無舍。而律儀氷澈。不生不滅。而禪性暉如。抱德陽和。而浩類洗心。潛靈淵照。而遠方翹首。修不共法。而恒軫大悲。熏般若智。而富諸梵行。故能誘納眾善冷汰群疑。萬流仰海而同歸。一雨施物而咸潤。誠所謂阿摩勒果實從中生。分陀利華性非外染之為義也。自晉氏太元九年法師始飛錫南嶺宅勝東林。世更七代年垂四百。流風遺澤逮於今。而人知懷仰。故虎溪為釋氏龍門。廬阜即搢紳闕里也。皇唐貞元十有一年。江州刺史憑翊嚴公士良。秉明德以分符。宣中和而述職。上贊緝熙之化。下臨擊壤之人。以無為為政。政克用乂。巡穡外野指途中林。敷衽禪關式瞻遺像。喟然歎曰。斯名也。寒暑不能易其芳。斯德也。江海無以臻其極。彼瑣行纖節尚崇植楹廡。正位居室。豈尊美若茲。而寓形在壁。乃與寺之上首熙怡律師。圖建勝宇用昭真相。旌美樹善。二謀同心。說徒勒工。成之匪石。繡甍雲聳睟容景彰。觀至道者。存妙像於境中。味微言者。得玄珠於意表。豈止惠義懾英姿而雨汗。仲堪仰素風而心醉哉。故非夫遠公之至德。不能譯聖文服秀民。非夫嚴公之澈識。不能立清祀揚妙範。篆芳金石。敬贊二美。乃為之銘曰。椊靈純綸。寔惟至人。含德擒曜。昇陽發春。道光海域。幽遯岳濱。六髦棄黻。八士辭巾。緣徂物謝。跡留事往。百憶神遊。恒沙化廣。昭昭遐一。冷冷末響。慧日凝暉。白雲翹想。曠哉明牧。仰味芳風。思覿遺像。求之列墉。爰建棟宇。式是道宗。旌休垂美。地廣山崇。唐大中八年七月望日。隴西李演撰。三綱徒眾立。

How lofty is Heaven! The sun and stars cast down their radiance. How deep is Earth! The mountains and peaks anchor its pillars. Imbued with the energy between the two spheres and sharing in the excellence of the Five Elements, those who are numbered among the Three Powers must be the most spiritually sentient of the human realm. As for one whose virtue surpasses the vast realm and whose spirit blends with the domain of wisdom, who manifests the peerless illumination of Kapilavastu and draws from the dark ford of amṛta, eternally honored along with famous peaks and ceaselessly aspiring to the sunrise tree—that person is Master Huiyuan. The Master was a native of Loufan in Yanmen, surnamed Jia, a disciple of the monk Dao'an. His heroic manner was elegantly resonant, his pure conduct and modest integrity were immaculate; detailed in ancient steles and the biography by Zhang, he had already surpassed previous talents and proclaimed widespread fame. Though his mind was like ashes and his body like earth, his spiritual workings arose naturally from heaven; with a golden mouth and a wooden tongue, his Dharma voice thundered like thunder. Free of grasping or rejecting, his monastic discipline was clear as ice; neither born nor extinguished, the radiance of his dhyāna nature shone brightly. Harboring virtue in spring warmth, the vast masses cleansed their minds; his spirit plunged in deep contemplation, while distant realms raised their heads to him. Practicing unshared dharmas, he was ever moved by great compassion; perfumed by the wisdom of prajñā, he was abundant in all pure conduct. Thus, he was able to guide and accommodate all goodness and wash away all doubts. Just as the ten thousand streams look up to the ocean and converge, and a single rain moistens all things alike, this is truly what is meant by the āmalaka fruit inherently containing reality, and the puṇḍarīka flower not being dyed by external defilement. Since the ninth year of the Taiyuan era of the Jin dynasty, when the Master first shook his staff on the southern ridge and took up residence at Donglin, seven dynasties have passed, spanning nearly four hundred years. His prevailing influence and lingering kindness continue down to this day, and people cherish and look up to him. Thus, Tiger Creek became the Dragon Gate of the Buddhists, and Mount Lu became the Quli of scholars. In the eleventh year of the Zhenyuan era of the Imperial Tang [795 CE], the Prefect of Jiangzhou, Duke Yan Shiliang of Pingyi, holding illustrious virtue and receiving his tally of office, proclaimed harmony and reported his administrative duties. Above, he assisted in the flourishing transformation; below, he oversaw the common people. Governing through non-action, the governance was brought to peace. Touring the harvest in the outer fields, he directed his path toward Donglin. Spreading his robes at the gate of meditation, he reverently gazed upon the surviving image. He sighed and said, “As for this renown, heat and cold cannot alter its fragrance! As for this virtue, rivers and seas cannot reach its limit! Even those of trivial deeds and slight integrity have their pillars and verandas erected, occupying high status within rooms. How could one of such revered excellence merely lodge his image upon a wall?” Thereupon, together with the temple’s senior leader, Vinaya Master Xiyi, he planned the construction of an extraordinary hall to make manifest the true image. Commending excellence and planting goodness, the two schemes shared a single purpose. Pleasing the assembly and engaging craftsmen, its accomplishment was not of fleeting stone. With embroidered eaves towering into the clouds, the venerable countenance was brightly illuminated. Those contemplating the supreme Way preserved the subtle image within their perception; those savoring the profound words attained the dark pearl beyond conception. How was it only Huiyi who was awed by his heroic manner to the point of sweating profusely, or Yin Zhongkan who looked up to his pure manner with a drunken heart? Indeed, were it not for Master Huiyuan’s consummate virtue, he could not have translated holy texts or subdued eminent persons; were it not for Duke Yan’s lucid insight, he could not have established a pure sacrifice or spread fine models. Carving the fragrance on stone and bronze, reverently praising both excellences, he composed this inscription, which reads: Endowed with pure and spiritual essence, / truly he was a consummate person. / Harboring virtue and grasping brilliance, / like the rising sun bringing forth spring. / His Way illuminated the oceanic realm; / he secluded himself on the mountain shore. / The six ministers cast off their court robes; / the eight scholars renounced their turbans. / As conditions departed, all things passed away; / traces remained, though affairs were gone. / Through countless thoughts his spirit roams; / across sands of the Ganges, transformations spread. / Clearly shining across the distant expanse, / gently echoes the lingering sound. / The sun of wisdom gathers its radiance; / the white clouds look up in contemplation. / Vast is the enlightened governor, / who revere and savors the fragrant breeze! / Longing to behold the remaining image, / he sought it upon the tiered walls. / Thereupon he constructed roofbeams and chambers, / to take this as the ancestral model of the Way. / Commending excellence and transmitting beauty, / broad as the earth and lofty as the mountains. / Tang dynasty, Dazhong era, eighth year [854 CE], seventh month, full moon day. Composed by Li Yan of Longxi. Erected by the monastic administrators and the assembly.