大明高僧傳 6.39

6.39

釋寶印號別峯。嘉州李氏子也。幼通六經長窮七史。忽厭塵俗志慕竺墳。乃從德山清素和尚得度。往聽華嚴起信盡得旨。覺勞算沙終非解脫。遂依中峯密印民禪師。密印舉。僧問巖頭。起滅不停時如何。巖叱曰。是誰起滅。師聞大悟。會圓悟歸昭覺。遣師往省。隨眾入室。悟問。從上諸聖以何接人。師竪起拳。悟曰。此是老僧。用底何者。是從上諸聖用底。師以拳揮之。悟亦舉拳。相交大笑而止。又謁大慧於徑山。慧問。甚處來。曰西川。慧曰。未出劍門關。與汝三十棒了也。曰不合起動和尚。慧忻然。後出奉詔住雪竇。淳熙七年秋召師問道。賜肩輿入選德殿。帝曰。三教聖人本同。這個理否。對曰。譬如虛空東西南北初無二也。帝曰。但聖人所立門戶則不同耳。如孔子性以中庸設教。印曰。非中庸何以安立世間。故法華云。治世語言資生業等皆與實相不相違背。華嚴云。不壞世間相而成出世法。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。惟釋氏禪宗不以文字教人。直指心源頓令悟入。不亂于生死之際。此為殊勝。印曰。非獨後世不見夫子之心。甞見孔門顏子號為具體。盡平生力量只道得個瞻之在前忽焉在後。竟捉摸不著。而夫子分明八字打開向諸弟子道。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。夫子未甞迴避諸弟子。而諸弟子自蹉過了也。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。帝又問。莊子若何如人。印曰。只是佛法中小乘聲聞以下人也。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。有一夫不彼其澤者。若已推而內溝中也。帝大悅詔住徑山。開堂曰。三世諸佛以一句演百千萬億句。收百千萬億句秖在一句。祖師門下半句也無。秖恁麼合喫多少痛棒。諸仁者且道。諸佛是祖師是。若道佛是祖不是祖是佛不是。取舍未忘若道佛祖一時俱是一時俱不是。顢頇不少。且截斷葛藤一句作麼生道。良久曰。大蟲裏紙帽。好笑又驚人。十年二月帝註圓覺經。賜師命作敘流行。紹熙元年十一月往見智策禪師決別。策問行日。師曰。水到渠成。索紙書云。十二月初七夜雞鳴時九字。果至期而化。留七日顏色明閏髮長頂溫葬全身于西岡。諡曰慈辯。塔曰智光。

Śramaṇa Baoyin, styled Biefeng, was a son of the Li family of Jiazhou. In his youth, he mastered the Six Classics, and when grown up, he thoroughly studied the Seven Histories. Suddenly weary of the dust of the world, he aspired to the Indian tombs [of scripture]. He then received ordination under Venerable Qingsu of Deshan. He went to listen to the Huayan [sūtra] and the Awakening of Faith, fully grasping their purports. Realizing that the toilsome counting of grains of sand ultimately brought no liberation, he then relied on Chan Master Miyin Min of Zhongfeng. Miyin brought up: “A monk asked Yantou: ‘How is it when arising and ceasing do not stop?’ Yantou shouted: ‘Who is it that arises and ceases?’” Hearing this, the master attained great awakening. It happened that Yuanwu returned to Zhaojue; he sent the master to pay respects. Following the assembly, he entered the room. Yuanwu asked: “With what have the sages from above received people?” The master raised his fist. Yuanwu said: “This is what the old monk uses. What is that which the sages from above used?” The master waved his fist at him. Yuanwu also raised his fist; crossing fists, they stopped with a great laugh. He also visited Dahui at Jingshan. Dahui asked: “Where do you come from?” He said: “Xichuan.” Dahui said: “Before you emerged from the Jianmen Pass, I had already given you thirty blows of the stick.” He said: “It was improper of me to disturb the Venerable.” Dahui was delighted. Later, he went forth and received an imperial edict to dwell at Xuedou. In the autumn of the seventh year of the Chunxi era, the Emperor summoned the master to ask about the Way, granting him a palanquin to enter the Xuande Hall. The Emperor said: “The sages of the three teachings fundamentally share this principle, do they not?” He replied: “It is like empty space, which fundamentally has no difference between east, west, south, and north.” The Emperor said: “It is only that the gates established by the sages are different. For instance, Confucius’s nature instituted his teachings by means of the Doctrine of the Mean.” Yin said: “Without the Mean, how could the world be established? Therefore, the Lotus Sūtra says: ‘The language for governing the world, the industries that sustain life, and so forth, are all uncontradictory with the true aspect.’ The Huayan says: ‘Without destroying the marks of the world, accomplishing the world-transcending Dharma.’” The Emperor said: “Nowadays, among literati and officials who study Confucius, most only excel at written words and language; they do not see the Master’s Way and do not know the Master’s mind. Only the Buddhist Chan school does not teach people with written words, but directly points to the mind-source, causing them to awaken immediately, undisturbed at the juncture of life and death. This is exceedingly wondrous.” Yin said: “It is not only later generations who do not see the Master’s mind. I have observed that in the gate of Confucius, Master Yan was said to have embodied it fully; yet exhausting his lifelong strength, he could only say: ‘Looking up to it before me, suddenly it is behind me’—in the end, he could not grasp it. And yet the Master clearly laid it out wide open, saying to his disciples: ‘Do you two or three disciples think I have hidden anything? I have hidden nothing from you. There is nothing I have done that I have not shared with you two or three disciples; this is who Qiu is.’ Looking at it from this perspective, the Master never avoided his disciples, but the disciples themselves missed it. In the past, Zhang Shangying said: ‘Only after I studied Buddhism was I able to understand Confucianism.’ These words are truly most apt.” The Emperor said: “Our thought is also like this.” The Emperor asked again: “What kind of person was Zhuangzi?” Yin said: “He was merely a person below the small vehicle’s śrāvakas in the Buddhadharma. For the small vehicle loathes the body like fetters and casts off wisdom like mixed poisons, transforming through fire to burn the body and enter the unconditioned realm. This is precisely like what Zhuangzi described: ‘The body can indeed be made like dried wood; the mind can indeed be made like dead ashes.’ If it is a Mahāyāna person, it is not so: only when all sentient beings have crossed over does one verify bodhi. This is just as Yi Yin said: ‘I am one of the heaven-born who first awakened; I shall awaken these people by means of this Way. If there is a single man who does not receive its benefit, it is as if I had pushed and thrown him into a ditch.’ ” The Emperor was greatly pleased and issued an edict for him to dwell at Jingshan. Opening the hall, he said: “The Buddhas of the three periods use one phrase to expound hundreds of thousands of myriads of koṭis of phrases, and gathering hundreds of thousands of myriads of koṭis of phrases rests only in one phrase. Under the gate of the ancestral masters, there is not even half a phrase. Just like this, how many painful blows of the stick should one take? Virtuous ones, tell me, are the Buddhas right, or are the ancestral masters right? If you say the Buddhas are right and the ancestors are not, or the ancestors are right and the Buddhas are not, taking and discarding have not been forgotten. If you say the Buddhas and ancestors are simultaneously both right, or simultaneously both not right, the confusion is not small. And how do you speak a phrase that cuts through the entanglements?” After a good while, he said: “A tiger wearing a paper hat: laughable yet terrifying.” In the second month of the tenth year, the Emperor wrote a commentary on the Perfect Enlightenment Sūtra and bestowed it on the master, commanding him to compose a preface to circulate it. In the eleventh month of the first year of the Shaoxi era, he went to see Chan Master Zhice to bid farewell. Ce asked about the date of his departure. The master said: “When the water arrives, the channel is formed.” He asked for paper and wrote nine characters: “At cockcrow on the night of the seventh of the twelfth month.” Indeed, when the time came, he underwent transformation. His countenance remained bright and moist for seven days; his hair grew and his crown was warm. He was buried with his entire body on the Western Knoll. He was posthumously titled Cibian (Compassionate Eloquence), and his stūpa was named Zhiguang (Wisdom Light).