釋氏稽古略 4.356

4.356

金國正月。勅建仰山棲隱禪寺於燕京之西山。詔玄冥禪師顗公開山。賜田設會萬人（碑刻）宋秋召明州雪竇寺禪師寶印。入對選德殿。帝曰。三教聖人本同這箇道理。印對曰。譬如虛空東西南北初無二也。帝曰。但聖人所立門戶不同。孔子以中庸設教耳。印曰非中庸何以安立世間。故法華曰。治世語言資生業等。皆與實相不相違背。華嚴曰。不壞世間相。而成出世間法。帝曰。今時士大夫學孔子者多。只工文字語言。不見夫子之道。不識夫子之心。唯釋氏不以文字教人。直指心原。頓令悟入。不亂於死生之際。此為殊勝。印曰。非獨後世學者不見夫子之心。當其孔門顏子號為具體。盡平生力量。只道得箇瞻之在前忽焉在後如有所立卓爾。竟捉摸未著。而聖人分明八字打開向諸弟子曰。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。以此觀之。聖人未甞迴避諸弟子。而諸弟子自蹉過了。昔張商英曰。吾學佛然後能知儒。此言實為至當。帝曰。朕意亦謂如此。帝又曰。莊老何如人。印曰。只是佛法中小乘聲聞以下人。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身入無為界。即如莊子所謂形固可使如槁木。心固可使如死灰。若大乘人則不然。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。有一夫不被其澤者。若已推而內之溝中也。帝大悅。詔住徑山興聖萬壽禪寺。淳熙十年春二月。帝親註大方廣圓覺經一部。遣中使齎賜寶印。許述序刊行。淳熙十五年印請老。賜退居庵。名曰別峯。光宗紹熙元年十一月到寺。身交承智策禪師與之言別。策問行日。印曰。水到渠成。歸別峯。索紙書十二月初七夜雞鳴時九字。如期而化。奉蛻質返寺之法堂留七日。顏色明潤。髮長項溫。葬于庵之西岡。勅諡慈辯禪師。塔曰智光。嗣華藏民禪師。民生眉州朱氏。嗣圜悟佛果勤。慈辯名寶印。生嘉州李氏。自幼通六經。而厭俗務。乃從德山清素得度。具戒聽華嚴起信。既盡其說棄去。會圜悟歸昭覺。印依之隨眾入室而大悟。嗣之（五燈會元）。

In the Jin state, in the first month, an imperial order decreed the construction of Qiyin Chan Monastery on Mount Yang in the Western Hills of Yanjing. An imperial order summoned Chan Master Xuanming Yigong as founder, bestowing fields and establishing a grand feast for ten thousand people (Stele Inscription).
In the Song, in autumn, Chan Master Baoyin of Xuedou Monastery in Mingzhou was summoned to an audience in the Xuande Hall. The Emperor said, "The sages of the three teachings were fundamentally unified in this principle." Yin replied, "It is just like empty space: east, west, south, and north are fundamentally not different." The Emperor said, "It is only that the approaches established by the sages differ; Confucius merely set forth his teaching by means of the Doctrine of the Mean." Yin said, "Without the Doctrine of the Mean, how could the mundane world be stably established? Thus the Lotus Sūtra says, 'The words of worldly governance and the livelihoods of producing wealth and the like are all not contrary to the true mark.' The Avataṃsaka Sūtra says, 'Without destroying worldly marks, one accomplishes the supramundane dharmas.'" The Emperor said, "Nowadays, of the literati who study Confucius, many are merely skilled in written words and language, not seeing the Master’s Way and not knowing the Master’s mind. Only the Śākya lineage does not teach people through written words, but directly points to the source of the mind and immediately causes them to awaken and enter, remaining unperturbed at the juncture of birth and death; this is truly superior." Yin said, "It is not only later scholars who do not see the Master's mind. In Confucius's own school, Yanzi was called 'complete in form,' yet exhausting his life's strength he could only say, 'Looking up to it, it is in front; suddenly it is behind; as if something stands lofty and erect.' In the end he could not grasp it. Yet the Sage clearly threw open all eight characters and said to his disciples, 'My friends, do you think I have secrets? I have no secrets from you. There is nothing I do that is not shared with you, my friends—that is Qiu.' Viewed from this, the Sage never concealed anything from his disciples, but the disciples missed it of their own accord. Formerly Zhang Shangying said, 'I studied the Buddha, and only thereafter was I able to understand Confucianism.' These words are truly most fitting." The Emperor said, "Our own intention is also like this." The Emperor further asked, "What sort of men were Zhuangzi and Laozi?" Yin said, "They were merely people of the Small Vehicle, [at the level of] the voice-hearers (śrāvakas) and below within the Buddha-Dharma. For the Small Vehicle detests the body like fetters, casts off wisdom like mixed poisons, and turns into fire to incinerate the body and enter the unconditioned realm. This is just as Zhuangzi said: 'The form can indeed be made like withered wood, and the mind can indeed be made like dead ashes.' But with people of the Great Vehicle, it is not so: only when all sentient beings have been delivered do they realize bodhi. This is just as Yi Yin said: 'Heaven has produced this people, and made those who are first informed to enlighten those who are later informed. I will use this Way to enlighten this people. If there is a single man who does not receive its benefit, it is as if I had pushed him into a ditch.'" The Emperor was greatly pleased, and issued an edict appointing him abbot of Jingshan Xingsheng Wanshou Chan Monastery.
In the tenth year of the Chunxi reign era, in spring, the second month, the Emperor personally annotated a copy of the Great Vaipulya Sūtra of Perfect Enlightenment and sent an imperial commissioner to present it as a gift to Baoyin, granting permission to compose a preface and publish it.
In the fifteenth year of the Chunxi reign era, Yin requested retirement, and was granted a retirement hermitage named Biefeng. In the first year of the Shaoxi reign era of Emperor Guangzong, in the eleventh month, he arrived at the monastery. He personally transferred the abbacy to Chan Master Zhice and bade him farewell. Ce asked about the date of his departure. Yin said, "When the water comes, the canal is formed." Returning to Biefeng, he asked for paper and wrote nine characters: "The seventh day of the twelfth month, at cockcrow." He passed away precisely as scheduled. His transformed body was brought back to the Dharma Hall of the monastery and remained there for seven days; his complexion was bright and moist, his hair had grown, and his neck was warm. He was buried on the western knoll of the hermitage. He was posthumously imperial granted the title Chan Master Cibian, and his stūpa was named Zhiguang. He was the Dharma heir of Chan Master Huazang Min. Min was born to the Zhu family of Meizhou and was a Dharma heir of Yuanwu Foguo Qin. Cibian's name was Baoyin; he was born to the Li family of Jiazhou. From his youth he was versed in the Six Classics, but he grew weary of mundane affairs, and so received ordination under Deshan Qingsu. Taking full ordination, he heard lectures on the Avataṃsaka Sūtra and the Awakening of Faith; having exhausted their teachings, he abandoned them. It happened that Yuanwu returned to Zhaojue; Yin took refuge with him, entered the master's room following the assembly, and experienced great awakening, becoming his Dharma heir (Wudeng huiyuan).