佛祖統紀 47.58

47.58

七年。召明州雪竇寶印禪師入見。上問曰。三教聖人本同此理。師曰。譬如虛空初無南北。上曰。但所立門戶異耳。故孔子以中庸設教。師曰。非中庸何以立世間。華嚴有云。不壞世間相而成出世間法。上曰。今時學者秖觀文字不識夫子心。師曰。非獨今之學者。當時顏子為具體。秖說得瞻之在前忽焉在後。如有所立卓爾。亦未足以識夫子心。夫子亦曰。二三子以我為隱乎。吾無隱乎。爾以此而觀當時弟子。尚不識夫子心。況今人乎。張商英有云。唯吾學佛然後能知儒。上曰。朕意常作此見。上又問曰。老莊之教何如。師曰。可比佛門中小乘人耳。小乘厭身如桎梏。棄智如雜毒。化火焚身入無為界。正如莊子形固可使如槁木心固可使如死灰。老子曰吾有大患為吾有身。大乘人則不然。度眾生盡方證菩提。正如伊尹所謂予天民之先覺者也。將以斯道覺斯民也。如有一夫不被其澤若已推而內之溝中也。上大說。即日詔住徑山○詔佛照禪師德光住阿育王山。十一月召對內殿。賜妙勝之殿四字。為釋迦舍利殿額。

In the seventh year, Chan Master Baoyin of Xuedou in Mingzhou was summoned to an imperial audience. The Emperor asked: 'The sages of the three teachings fundamentally share this principle.' The Master said: 'It is like empty space, which originally has neither south nor north.' The Emperor said: 'Only the schools they establish differ. Therefore Confucius set forth his teaching through the Doctrine of the Mean.' The Master said: 'Without the Mean, how could the mundane realm be established? The Avataṃsaka says: "Without destroying worldly characteristics, one accomplishes supramundane dharmas."' The Emperor said: 'Scholars of the present day merely look at the words and do not know the Master's mind.' The Master said: 'Not only modern scholars; even in his time, though Yanzi had a full grasp, he could only speak of: "Looking up to it, it is before me; suddenly it is behind me; as if something stood upright aloft." This too was not sufficient to know the Master's mind. The Master also said: "Do you disciples think I conceal anything from you? I conceal nothing from you." Seeing it from this, even his disciples at that time still did not know the Master's mind, how much less people of today? Zhang Shangying said: "Only after I studied Buddhism was I able to understand Confucianism."' The Emperor said: 'Our intention has always held this view.' The Emperor asked further: 'What of the teachings of Laozi and Zhuangzi?' The Master said: 'They can only be compared to followers of the Hīnayāna within Buddhism. The Hīnayāna abhors the body like fetters and shuns wisdom like mixed poison, transforming into fire to incinerate the body and enter the unconditioned realm. This is just like Zhuangzi's "the body can indeed be made like dried wood, and the mind can indeed be made like dead ashes," and Laozi's "My greatest distress is having a body." Followers of the Mahāyāna are not like this. Only when they have saved all sentient beings do they realize bodhi. This is just as Yi Yin said: "I am one who has first awakened among Heaven's people; I will use this Way to awaken this people. If there is a single man who has not received its blessing, it is as if I had pushed him into a ditch."' The Emperor was greatly pleased. On that very day, he decreed that he reside at Jingshan. ○ An edict ordered Chan Master Fozhao Deguang to reside at Mount Ayuwang. In the eleventh month, he was summoned to an audience in the inner palace. [The Emperor] bestowed the four characters 'Hall of Wondrous Triumph' as the nameplate for the Śākyamuni Relic Hall.