龍淵景德禪寺募重建鐘樓引
Dragon Abyss Jingde Zen Temple's Appeal for Rebuilding the Bell Tower
法界雖廣，不出三科七大，而成凡聖之緣生。至《楞嚴》了義教中，獨選耳根音聲輪，為圓通常之最初真實方便，以此方真教體清淨在音聞也。如世尊之心色俱勝，具足三十二相，八十種好，與法界莊嚴。使佛滅度後，色相俱空，即未滅度，如隔彼城郭山林，與一羅縠，亦不能見。獨此音輪，與此聲教，不可昧滅，益見此圓通常之端，有統於十八界也。禾中龍淵禪寺，其創建自唐宋以來，詳在譚埽翁序中，予不復贅。今寺中有鐘，而樓已壞，雖有鐘不能撞，亦如無鐘也。人隔山林，不能見寺，或一聞鐘，便知有寺，以及僧法之莊嚴。今既鐘無震發，雖近城郭，而此人民，朝不聞警、昏不聞息，日不聞有登座說法，則此地靈亦消歇而不能疏通，法化亦泯亡而不能導達矣。較此，豈非主法者與護法之責任，有所不備也。譚公特倡此舉，予又不能不為之先聲，以告夫諸高明，共成此真教體之圓通常，端有所屬，而不致於昧滅云。
The Dharma realm, though vast, is encompassed within the three categories and seven elements, forming the conditions for both ordinary beings and sages. In the profound teachings of the *Śūraṅgama Sūtra*, the ear faculty and the wheel of sound are uniquely selected as the most direct and authentic expedient means for perfect penetration and universality, for in this world, the true vehicle of teaching lies in the purity of hearing sounds. Just as the World-Honored One’s mind and form were both sublime, adorned with the thirty-two marks and eighty excellent characteristics, and adorned with the majesty of the Dharma realm. After the Buddha’s parinirvāṇa, both form and marks became empty; even before his parinirvāṇa, if separated by city walls, mountains, forests, or a thin veil, he could not be seen. Only this wheel of sound and this teaching of hearing cannot be obscured or extinguished, further revealing that this perfect penetration and universality has its foundation in the eighteen realms.
The Longyuan Chan Monastery in Hezhong was founded during the Tang and Song dynasties, as detailed in Tan Sao Weng’s preface, which I need not repeat. Now, the monastery has a bell, but its tower is in ruins. Even with a bell, if it cannot be struck, it is as if there is no bell at all. People separated by mountains and forests may not see the monastery, but upon hearing the bell, they know of its existence and the dignity of its monastic community. Now, with the bell silent, though close to the city, the people neither hear its morning call nor its evening rest, nor the daily sound of ascending the seat to expound the Dharma. Thus, the spiritual energy of this place fades and cannot flow freely, and the Dharma’s transformative power vanishes, unable to guide and reach others. In light of this, is it not a failure in the responsibility of both the upholders and protectors of the Dharma?
Tan Gong has initiated this endeavor, and I cannot but lend my voice in advance, appealing to all wise and virtuous individuals to join in completing this true vehicle of teaching—perfect penetration and universality—so that its foundation may be firmly established and not allowed to fade into obscurity.