在(zai)放(fang)生(sheng)池(chi)(chi)中(zhong)(zhong)(zhong)有湖(hu)(hu)(hu)(hu)心(xin)亭(ting)(ting)一(yi)座,顧(gu)名思義(yi),亭(ting)(ting)建在(zai)湖(hu)(hu)(hu)(hu)心(xin),環水(shui)(shui)縈(ying)回,猶如(ru)島(dao)嶼,仿(fang)佛蓬萊。亭(ting)(ting)為六角,磚木結構,樓(lou)閣(ge)形式,雙重飛檐(yan),輕盈多姿,造(zao)型(xing)優美。亭(ting)(ting)以(yi)粉墻分間內(nei)(nei)(nei)外,東西(xi)兩面(mian)各設大(da)門(men),通過九曲石橋與兩岸連接(jie)。亭(ting)(ting)外有檐(yan)廊,設置靠欄,觀魚翔(xiang)戲樂,看(kan)神黿出(chu)水(shui)(shui),令人陶醉,依戀忘返。更(geng)為獨(du)特之(zhi)(zhi)處是(shi)亭(ting)(ting)中(zhong)(zhong)(zhong)有亭(ting)(ting)相套,同是(shi)六角,似是(shi)外亭(ting)(ting)的(de)(de)(de)微(wei)型(xing),不同者內(nei)(nei)(nei)亭(ting)(ting)為單檐(yan)。內(nei)(nei)(nei)亭(ting)(ting)東面(mian)供(gong)奉阿彌陀佛,以(yi)示憑藉佛力(li),擺脫(tuo)畜生(sheng)惡道的(de)(de)(de)輪回之(zhi)(zhi)苦,得往生(sheng)西(xi)方(fang)極樂世(shi)界。西(xi)面(mian)供(gong)奉蓮(lian)(lian)(lian)池(chi)(chi)大(da)師,大(da)師是(shi)明代(dai)四大(da)高僧之(zhi)(zhi)一(yi),俗(su)姓沈,字(zi)佛慧,號(hao)蓮(lian)(lian)(lian)池(chi)(chi)。大(da)師主張凈土,提倡放(fang)生(sheng),于城內(nei)(nei)(nei)外開(kai)放(fang)生(sheng)池(chi)(chi),撰(zhuan)《戒(jie)殺放(fang)生(sheng)文》,以(yi)誡害物,故在(zai)放(fang)生(sheng)池(chi)(chi)中(zhong)(zhong)(zhong)立像供(gong)奉,作僧人像。而且(qie)蓮(lian)(lian)(lian)池(chi)(chi)大(da)師還是(shi)戒(jie)幢律(lv)寺(si)大(da)弘律(lv)法的(de)(de)(de)第一(yi)代(dai)住持茂林律(lv)師的(de)(de)(de)恩師,供(gong)奉其像亦(yi)寓懷祖念(nian)本之(zhi)(zhi)意。內(nei)(nei)(nei)亭(ting)(ting)下部是(shi)近年修葺(qi)寺(si)宇時,用豐子愷的(de)(de)(de)護(hu)生(sheng)畫(hua)(hua)補繪。若說西(xi)花園以(yi)放(fang)生(sheng)池(chi)(chi)為中(zhong)(zhong)(zhong)心(xin),那么湖(hu)(hu)(hu)(hu)心(xin)亭(ting)(ting)則是(shi)中(zhong)(zhong)(zhong)心(xin)的(de)(de)(de)核心(xin),而亭(ting)(ting)中(zhong)(zhong)(zhong)亭(ting)(ting)又是(shi)核心(xin)的(de)(de)(de)“核心(xin)”。亭(ting)(ting)閣(ge)倒影,映(ying)入池(chi)(chi)中(zhong)(zhong)(zhong),可謂亭(ting)(ting)池(chi)(chi)互輝;藍天(tian)白云,飄浮湖(hu)(hu)(hu)(hu)面(mian),悠(you)(you)悠(you)(you)緲緲;池(chi)(chi)中(zhong)(zhong)(zhong)設蓮(lian)(lian)(lian)花噴泉(quan),條(tiao)(tiao)條(tiao)(tiao)水(shui)(shui)線從花中(zhong)(zhong)(zhong)迸射(she),蓮(lian)(lian)(lian)蕾荷葉一(yi)旁襯托(tuo),這種虛(xu)實倒影的(de)(de)(de)藝術(shu)效果(guo),構成亭(ting)(ting)中(zhong)(zhong)(zhong)亭(ting)(ting)畫(hua)(hua)面(mian),幻化成天(tian)與水(shui)(shui)、人與佛、世(shi)間與天(tian)國(guo)的(de)(de)(de)微(wei)妙結合,真可謂出(chu)神入化、淋漓盡(jin)致。
湖心(xin)亭(ting)原(yuan)有亭(ting)額“月照(zhao)潭(tan)心(xin)”,如在(zai)此觀賞(shang)夜景,月影(ying)、亭(ting)影(ying)、樹影(ying),使油然產生(sheng)一種超越空間(jian)(jian)的感(gan)覺,是天(tian)上之人(ren)間(jian)(jian)乎(hu)?抑或人(ren)間(jian)(jian)之天(tian)上?亭(ting)中原(yuan)有聯語:
圣教名言:獨樂何如同樂;
佛家宗旨:殺(sha)生(sheng)(sheng)不如放(fang)生(sheng)(sheng)。
湖心亭(ting)(ting)(ting)東南角有一處黃(huang)石壘砌的(de)假山(shan),山(shan)有空洞可(ke)穿行,又(you)有石級可(ke)攀登,曲徑迂回,逶迤起伏(fu)。登上山(shan)巔(dian),赫然又(you)是一座六角亭(ting)(ting)(ting)。前亭(ting)(ting)(ting)在(zai)水(shui)中,此(ci)亭(ting)(ting)(ting)在(zai)山(shan)上,山(shan)雖(sui)不高,略可(ke)小憩憑(ping)眺,極目望去,西(xi)花園可(ke)收(shou)眼底(di);涼風襲來,樹(shu)影娑(suo)婆(po),使人心曠神怡。此(ci)亭(ting)(ting)(ting)名曰“云(yun)棲(qi)(qi)亭(ting)(ting)(ting)”,其緣起亦因(yin)蓮池(chi)大(da)師(shi)(shi)而來,大(da)師(shi)(shi)幼習儒(ru)業(ye),中年(nian)皈依佛教(jiao),在(zai)39歲(sui)那年(nian),即(ji)隆慶五年(nian)(1571)入杭州云(yun)棲(qi)(qi)山(shan),教(jiao)化遠(yuan)近,衲子云(yun)集(ji),遂(sui)成叢林(lin)。大(da)師(shi)(shi)示寂后,集(ji)其著作為《云(yun)棲(qi)(qi)法匯》。為了紀念大(da)師(shi)(shi)的(de)功(gong)德,故于(yu)放生池(chi)畔、假山(shan)之上立云(yun)棲(qi)(qi)亭(ting)(ting)(ting),從內涵上把兩亭(ting)(ting)(ting)相連(lian),在(zai)放生的(de)主題下融為一體。