佛祖歷代通載 15.12

15.12

（八）　德輿甞著草衣禪師宴坐記曰。信州南嶽有清淨宴坐之地。而禪師在焉。師所由來莫得而詳。初州人析薪者遇之于野中。其形塊然與草木俱。咨於州長。乃延就茲地。三十年矣。州人不知其所以然也。遂以草衣號焉。足不蹈地口不甞味。日無晝夜時無寒暑。寂默之境一繩床而已。萬有囂然此身不動。其內則以三世五蘊皆從妄作。然後以有法諦觀十二緣。於正智中得真常真我。方寸之地湛然虛無。身及智慧二俱清淨。微言軟語有時而聞。涉其境之遠近。隨其根之上下。如雨潤萬物風行空中。履其門閾皆獲趣入。若非斡玄機於無際窮實相之源底。則四時攻於外。百疾生於內矣。古所謂遺物離人而立於獨者。禪師得之。嗚呼世人感物以游心。心遷於物。則利害生焉。吉凶形焉。牽縻鞿瑣蕩而不復。至人則反靜於動。復性於情。夭壽仁鄙之殊。由此作也。斯蓋世諦之一說耳。於禪師之道。其猶稊稗耶。建中二年予吏役道于上饒。時左司郎崔公出為郡左。探禪師之味也。熟為予詳言之。拂拭纓塵携手接足。洗我以善得於儀形。且以為楞嚴妙旨。毘耶之密用。皆在是矣。又焉知此地之宴坐。不為他方之說法乎。故粗書聞見以志于石。

(8) Deyu once wrote *A Record of the Chan Master in Grass Clothing Sitting in Meditation*, saying: "At Nanyue in Xinzhou, there is a pure place for sitting in meditation, and a Chan master dwells there. Whence the master came cannot be known in detail. Initially, a woodcutter of the prefecture encountered him in the wilderness, his form solid and immobile among the grass and trees. After consulting the prefectural magistrate, he was invited to this place, and thirty years have passed. The people of the prefecture do not know why he is so, and so they call him 'Grass Clothing.' His feet do not tread the earth, his mouth tastes no food; his days know no distinction of night, his seasons know neither cold nor heat. His realm of tranquil silence is merely a single rope-bed. While the myriad phenomena are noisy, this body remains motionless. Internally, he regards the three times and five aggregates as all arising from false fabrication, and then, through the truth of existing dharmas, contemplates the twelve links of dependent origination; amidst correct wisdom, he attains the truly eternal and true self. The space of his mind is clear, still, and void; both his body and wisdom are pure. Subtle words and gentle speech are heard from time to time. Reaching far and near according to people's realms, according with their capacities high and low, like rain moistening the myriad things or wind blowing through the sky, all who cross his threshold gain entry. Were it not for operating the profound mechanism in the boundless and exhausting the source and foundation of true reality, the four seasons would attack from without and a hundred illnesses would arise from within. What the ancients called 'abandoning objects and departing from people to stand in solitary independence'—the Chan master has attained it. Alas! Worldly people are affected by objects and wander in their minds; when the mind shifts toward objects, gain and harm arise, and good and ill fortune take shape. Entangled in petty bridles, they drift and do not return. The ultimate person, however, turns back from motion to tranquility and returns nature to emotion. The differences of longevity and early death, benevolence and meanness, arise from this. This is merely one discourse of conventional truth; compared to the Chan master's Way, is it not like tares and weeds? In the second year of the Jianzhong era, I was on official duty travelling through Shangrao. At that time, Master Cui, Bureau Director of the Left Office, came out to serve as assistant prefect. Seeking to experience the master's flavor, he explained it thoroughly to me. Shaking off the dust of my cap ribbons, taking hands and greeting feet, he cleansed me with goodness derived from the master's demeanor and form, moreover considering that the wondrous import of the *Śūraṅgama* and the esoteric functions of Vimalakīrti were all here. Furthermore, how can one know that his sitting in meditation in this place is not preaching the Dharma in other lands? Therefore, I have roughly written what I heard and saw to record it upon stone."