佛祖歷代通載 16.48

16.48

（廿八　辛未）　江州刺史崔黯。復廬山東林寺。黯自為之碑。其略曰。佛之心以空化執智化也。以福利化欲仁化也。以緣業化妄術化也。以地獄化愚劫化也。故中下之人。聞其說利而畏之。所謂救溺以手救火以水。其於生人恩亦弘矣。然用其法不用其心。以至於甚則失其道蠹於物。失其道者迷其徒。蠹於物者覆其宗。皆非佛之以手以水之意也。為國家者。取其有益於人。去其蠹物之病則通矣。唐有天下一十四帝。視其甚理而汰之。而執事之人。不以歸牛返本。以結人心。其道甚桀幾為一致。今天子取其益生人稍復其教。通而流之以濟中下。於是江州奉例詔。予時為刺史。前訪茲地。松門千樹嵐光熏天。蜩嘒湍鳴松籟冷然可別愛而不剪。利以時往。至是即善而復之。又曰。嘗觀晉史。見遠公之事。及得其書。其辨若注。其言若鋒。足以見其當時取今之所謂遠公者也。吾聞嶺南之山峻而不山。嶺北之山山而不秀。而廬山為山。山與秀兩有之。五老窺湖懸泉墜天。秔香藥靈鳥閑獸善。烟嵐之中恍有絳節白鶴。使人觀之而不能回眸也。且金陵六代。代促俗薄。臣以功危。主以疑慘。潯陽為四方之中。有江山之美。遠公豈非得計於此而視於時風耶。然鷙者搏羶。襲者居素。前入不暇。自歎者多。則遠師固為賢矣。是山也以遠師更清。遠師也以是山更名。暢佛之法如以曹溪以天台為號者。不可一二。故寺以山。山以遠。三相挾而為天下具美矣。

(28. Xinwei [851 CE]) Cui An, Prefect of Jiangzhou, restored Donglin Monastery on Mount Lu. An composed the stele inscription himself, which stated in brief: "The Buddha's mind transforms clinging with emptiness—this is transforming through wisdom. It transforms desire with blessings and benefit—this is transforming through benevolence. It transforms delusion with karma and conditions—this is transforming through technique. It transforms foolishness with hell—this is transforming through coercion. Therefore, when people of middling and lower capacity hear his teaching of benefits, they revere it. This is what is meant by rescuing the drowning with hands and putting out fire with water; his kindness toward living people is indeed vast. However, if one uses his methods without using his mind, to the extreme point of losing his Way and plaguing worldly things—those who lose his Way lead their followers astray, and those who plague worldly things ruin their school. Neither reflects the Buddha's intention of using hands and water. As for those who govern the state, if they take what is beneficial to people and remove the malady of plaguing things, then all will flow smoothly. The Tang has possessed the realm for fourteen emperors, who observed its excesses, set it in order, and weeded it out. Yet those in charge of affairs did not return the oxen to pasture and return to the root to unite the people's hearts; their way was so despotic that it was almost uniform. Now the Son of Heaven takes what benefits living people and has gradually restored its teaching, opening and circulating it to deliver those of middling and lower capacity. Thereupon Jiangzhou received the decree following this precedent. At the time I was prefect. Formerly I visited this place: the pine gate had a thousand trees, and the mountain mists rose to the sky; cicadas hummed and rapids roared, while the wind in the pines was cool and refreshing, distinctly worthy of love without being pruned, convenient for visiting in season. Arriving at this point, I took the good course and restored it." It also said: "I once examined the Jin History, seeing the deeds of Master Huiyuan, and obtained his writings: his debate flowed like a torrent, and his words were sharp as blades, sufficient to show how his contemporaries esteemed what is called Master Yuan today. I have heard that the mountains south of the passes are precipitous yet lack the quality of mountains, while the mountains north of the passes are mountains yet lack elegance; but Mount Lu as a mountain possesses both the quality of a mountain and elegance. The Five Old Men peaks gaze down upon the lake; hanging torrents fall from the sky. The nonglutinous rice is fragrant and the herbs are efficacious; birds are tranquil and beasts are gentle. Amidst the mist and vapors, there seem to be crimson banners and white cranes, causing one who views them to be unable to turn away his gaze. Moreover, in Jinling's six dynasties, each dynasty was brief and the customs were shallow; ministers were imperiled on account of merit, and rulers were cruel out of suspicion. Xunyang was in the center of the four quarters and possessed the beauty of rivers and mountains; did not Master Yuan make his calculations based on this, looking upon the trends of the times? Yet the rapacious contend for rank meat, and the conventional dwell in mediocrity; those who entered earlier had no leisure, and those who lamented themselves were many; thus Master Yuan was truly a worthy! This mountain became purer because of Master Yuan, and Master Yuan became more renowned because of this mountain. Those who spread the Buddha's Dharma, taking their titles from Caoxi or Tiantai, cannot be counted on one or two fingers. Thus the monastery relies on the mountain, and the mountain relies on Huiyuan; the three embrace one another to form an all-encompassing beauty under Heaven."