鐔津文集 12.14

12.14

大長老曉月。字公晦。領禪者於泐潭十有五年矣。其道既傳。益欲治其精廬。其徒居晉。遂以師之意勸其鄉人。裒金起閣於寺庭之左。寺亦出財助之。復勸乎呂氏之良婦曰。胡氏鄒氏施錢十萬起閣於庭之右。右者寘慈氏之像。左者桓鳧氏之鐘。又礱密石為涌道（與周禮湧道異義也）於其閣之前者十餘丈。費緍錢凡五十餘萬。嘉祐庚子之仲春畢。其繪事落成。居晉乃因其師遺書。求蒙文而志之。然吾與公晦雅素相德最厚善。而公晦為閣之心吾知之矣。公晦之意在道不在閣。閣乃寓其意耳。夫入道莫先乎見聞。今其閣之以像者。正人之所見也。閣之以鐘者。發人之所聞也。欲其即見而明妙。即聞而頓覺。乃不在語言不資文字而挺然獨得。與吾教外所傳之宗合。公晦之心固如此也。不爾吾公晦豈肯徒事其土木也。泐潭山水清勝。乃昔大禪德道一馬祖遺迹之地一公道在佛氏之教為大至。公晦居是有所為。又能益推道於人。其於一公始有所振也。而與夫施者為福為勝利。詎可量乎。美哉公晦。又閑治世聖人之書其識精通。於今之禪者尤為賢豪。故以其閣復為之。銘曰。

The Grand Elder Xiaoyue, courtesy name Gonghui, has led the practitioners of Chan at Letan for fifteen years now. His Dao having been transmitted, he further wished to repair his monastic lodge. His disciple Jujin thereupon, in accordance with the master's intent, encouraged his fellow villagers to collect funds to erect a pavilion on the left of the monastery courtyard, with the monastery also contributing wealth to assist. He further exhorted virtuous women of the Lü clan, Lady Hu and Lady Zou, who donated one hundred thousand cash to erect a pavilion on the right of the courtyard. On the right was placed an image of Maitreya; on the left was hung a bell cast by the bell-founder. They also polished dense flagstones to make an elevated walkway (differing in meaning from the elevated walkway in the Rites of Zhou) before the pavilions for over ten paces, spending altogether more than five hundred thousand in stringed cash. In the mid-spring of the gengzi year of the Jiayou reign [1060], the work was completed, and the painting was finished. Jujin then, on the basis of his master's written request, asked me for a text to record it. Now Gonghui and I have always possessed the deepest mutual respect and cordial friendship, and as for Gonghui's intention in making these pavilions, I well understand it: Gonghui's mind is on the Dao, not on the pavilions; the pavilions merely lodge his intent. In entering the Dao, nothing takes precedence over seeing and hearing. Now, as for his providing one pavilion with an image: this is to rectify what people see. As for his providing the other pavilion with a bell: this is to stimulate what people hear. He desires that upon seeing they will become clear and subtle, and upon hearing they will awaken at once, not resting upon spoken words, not relying on letters, but standing alone and attaining directly, in harmony with the ancestral lineage transmitted outside the teachings. Such indeed is Gonghui's intention. Were it not so, how could our Gonghui be willing to engage in mere masonry and carpentry? The mountain and waters of Letan are pure and splendid; they are the site of the legacy of the former great Chan worthy Daoyi, Grandmaster Ma. As for Master Yi's Dao, within the teachings of the Buddhist school it is the supreme culmination. In residing here, Gonghui has undertaken achievements, and furthermore has been able to extend the Dao to others; with respect to Master Yi, he has truly brought about a revival! And as for the blessings and superior benefits brought to the donors, how could they be measured? How fine is Gonghui! Moreover, he has extensively studied the books of the worldly sages and his understanding is refined and thorough; among today's Chan practitioners he is particularly outstanding and heroic. Therefore, on account of his pavilions, I compose this. The inscription reads: