---
title: "布水臺集 · 西徑山雙林寺中興碑"
description: "布水臺集是明末清初高僧道忞所著的一部别集，收录于中央图书馆善本书目集部别集类。道忞禅师是临济宗高僧，明末遗民，清初应顺治帝召请入京，对清初佛教政策有重要影响。该书汇集了他的诗文、法语、书信等作品，内容涉及禅宗思想、修行体悟、时事感怀及与士大夫的交游，是研究其生平、明末清初佛教史及禅宗思想的重要文献。作为明清之际佛教著述的代表，布水臺集不仅展现了高僧的文学修养与禅学境界，也为后世理解该时期佛教与社会的互动提供了珍贵史料。"
url: "https://rushiwowen.co/en/r/cmgn0x635139rjl04a1uot4d3"
---

### 西徑山雙林寺中興碑

> Stele of the Revival of Shuanglin Temple at Xijing Mountain

閻浮提中，拔地數萬里而高出者為大雪山。由雪山東行萬踰繕那，岐分三幹而底于海堧者為東震旦國。北氣渾雄多沙漠、中氣淵夷多土田、南氣清和淑麗多奇峰怪石，故仙釋之家大啟南荒極於浙地，蓋浙東有天台雁宕之奇、浙西有天目兩山之勝。由天目南行至高地，斷而復起綿亙數十里，而盤踞其上者為西徑山，山開平壤，而綠疏青鎖，間見層出于蒼松翠竹之間者為雙林寺。由是五峰環抱，則有天掌峙其北、驪珠獻其南，右擎雲筆、左抹蛾眉，莫不奔青擁翠以來，宛似蓮敷海日焉！至若池開浣雲匯諸流，東合溠水然後倒嶽傾湫而下，又不啻玉瀉天河矣！由寺陟前岡，坐迎暉亭，則西眺臨安、東瞰錢唐、南望江潮。俯視集賢鄉，龍飛鳳舞之山盡翔其下。

寺建于唐天成間，有禪師景文者，遙瞻瑞氣光騰雲漢，因謀結廬其上。開基得銅佛三尊，未久成寶坊，初名「寶林」，宋治平中敕改今額。餘諸往蹟，雖莫可攷，然無準、雪、嵒、天真諸老遺象巍然俎豆其間，豈非先佛之所留蹤、祖燈之所駢耀者與？嘉隆以來，寺老僧殘，始更十方為甲乙相傳，至萬曆間復燬于火。

> The temple was founded during the Tiancheng era of the Tang Dynasty. A Zen master named Jingwen, gazing afar, saw auspicious light radiating across the heavens, and thus decided to build a hut on this spot. When the foundation was laid, three bronze Buddha statues were unearthed, and before long, a splendid monastery took shape. Initially named "Baolin," it was renamed to its current title by imperial decree during the Zhiping era of the Song Dynasty. Although other traces of the past can no longer be verified, the venerable images of masters such as Wuzhun, Xue, Yan, and Tianzhen still stand solemnly enshrined here. Could this not be where the ancient Buddhas left their footprints and where the lamp of patriarchal lineage shines brightly in succession? From the Jiajing and Longqing eras onward, as the temple aged and monks dwindled, the institution was changed from a public monastery to one passed down through hereditary succession. By the Wanli era, it was again destroyed by fire.

崇禎末，僧愈式微，里人惜焉！乃以山莊安其餘眾，力挽今山幢禪師居之。住未有幾，殿堂、廊廡、廚庫、山門，禪誦與寢興有制、明軒與淨館交暉，含風之閣、吐月之樓煥然一新。至于象設之莊嚴、階陛之整飾，疑寶林無恙時，不是過也。然而一椽一瓦罔不越崇岡、踰峻嶺飛挽而上，矧乎百圍之木不翼何翔？千石之砢無脛安至？來者驚為神輸鬼運，而不知壯者施力、巧者施能、富多財者施金粟。師固挂壁一瓢、隨身兩膝，于市城無跬步之前、于檀信無寸函之問，即邑中令宰挈一榼、攜一觴，且力卻之、去爭之，卒欲憑高遠眺不可得，況復濫同世流，曲求旺化，專事競奔，搖鈴擺鐸之不足，繼之以請託于求焉；請託干求之不足，繼之以夤緣要結焉；夤緣要結之不足，繼之以茶蔬珍玩焉？度可以邀貴人一盻之榮，傾顯者斯須之，蓋慮無不效其奴顏婢膝而折腰擁篲者，滔滔天下久矣！乞墦之入我桑門、登壟之冒我祖胤也。雖然，師固非因之子而矯節；為斯人而厲行，直性成之剛、天與之骨，是以十載天童，親為入室之子。不詐現知識身相、不指稱太白師承，可覘而定其素矣！

竊嘗論之，百丈、大智以前，無住持事，諸凡有志于道者，一衲雲水，萬里求人，及乎艸鞋跟斷，得意歸來，則石室茅齋、笆籬槿戶，大忘人世而已。所以价、密二公之訪龍山也，望寒煙而進步；嵒頭、雪峰之道過新吳也，睹黃蔬流出而興嗟！彼四公者，豈健羨夫名坊大剎，思投託以圖安乎？故住持之高踞叢林非古也。大智以後則禮周樂備，或廣居而蓄眾、或設象以標尊，于是有興修之舉，然揮金布地一聽長者之自求多福耳！初未嘗事干募、啟攀緣，故為干募攀援日征逐于城隍聚落之閒，以塵坌其緇服者猶非古也。效古德而居山、秉古規以建置，于師僅見之，固不當表顯其人、歌揚其事，而風回一世哉？歌曰：

> I have reflected on this matter: before Baizhang and Dazhi, there was no such thing as abbotship. Those who aspired to the Way wandered like clouds, carrying only a robe, traveling thousands of miles in search of a teacher. When their straw sandals finally wore through and they returned with understanding, they would settle in a stone hut or a thatched cottage, behind bamboo fences and hibiscus hedges, completely forgetting the affairs of the world. Thus, when Master Jia and Master Mi visited Mount Long, they advanced toward the cold mist; when Yantou and Xuefeng passed through Xinwu and saw the yellow vegetables flowing out, they sighed in wonder. Did these four masters envy the great monasteries and famous temples, hoping to find refuge and comfort there? No—the practice of abbots grandly presiding over large monasteries is not an ancient tradition. After Dazhi, rites and music became complete; some built spacious quarters to gather disciples, others erected statues to mark reverence. Then came the practice of building and repairing temples, yet even then, laying gold on the ground was left entirely to the benefactors' own pursuit of merit. At first, there was no active fundraising or seeking favors. The later habit of abbots running after alms and chasing connections, bustling daily through towns and villages until their robes were covered in dust—this too is not the ancient way. To follow the ancient masters and dwell in the mountains, to uphold ancient standards in building and establishing—such a master gives us in this one person. Should we not, then, honor such a figure, sing of his deeds, and let his example stir the whole age? Thus comes this song:

迢迢天目脈流長，大徑凌霄小入蒼；天掌申來自日旁，撩空一劈青蓮張。彤雲冉冉氣何祥？寶地三災不可戕；內閟慈容滿月光，景文天使發嘉藏。一朝布地檀金黃，八部仍瞻覺帝坊；俎豆前修穆且莊，祖燈千載覘輝煌。胡然白社頓頹涼，末世堪嗟魔力強；假我衣兮倒我裳，走趨聲利若奔狼。運回百六法宜昌，吹燼還師玉骨剛；入戶聽雲繞蘚床，八風徒爾肆飛颺。非師有作起仆僵，道重人天自贊襄；法象崔巍碧玉堂，精藍再見五峰翔。興衰起廢師豪芒，塵坌袈裟世獨倀；德喪崇階道失場，千間謾詫百回廊。永寧塔蚤沒青陽，同泰宮傳柏作梁；當日高華轉眼荒，滿原禾黍歎秋霜。師同雲筆驪珠皇，我作銘詩寫玉鏘；珍重山靈勤護將，留與濁世障瀾狂。