釋氏稽古略 4.327

4.327

普庵寂感妙濟真覺昭貺禪師　名印肅。生江西袁州宜春余氏。年六歲夢異僧勉之出家。父母送之。從壽隆院賢公受業。年二十七落髮。越明年受具足戒。賢勉之讀法華經。師曰。甞聞諸佛元旨。必貴了悟於心。遂辭師遊湖湘。謁牧庵忠禪師於大溈山。問萬法歸一。一歸何處。忠竪起拂子。師遂有省。後歸受業院。至是紹興癸酉有隣寺曰慈化。眾請師住。無常產。師布衾紙衣粥食禪定。一日閱華嚴經合論。說偈曰。揑不成團撥不開。何須南嶽又天台。六根門首無人用。惹得胡僧特地來。平居說偈曰。靈妙如如不異太虛。造化萬物不礙方隅。慕師之道而來者。師隨宜而為說法。或書偈與之。有病患者折草為藥與之。受者即愈。靈應非一。由是鼎新梵宇。或問師修何行而得此。師畫一畫云。會麼。云不會。師云。止止不須說。孝宗乾道五年七月二十一日示眾曰。諸佛不出世。亦無有涅槃。入吾室者必能元契矣。善自護持毋令退失。索浴更衣。跏趺而逝。世壽五十五歲。僧臘二十八夏。塔全身於寺。累受恩勅封諡。師容貌魁奇。智性天發。法嗣黃龍牧庵忠禪師（普燈）。

Chan Master Pu'an Jigan Miaoji Zhenjue Zhaokuang, named Yinsu, was born into the Yu family of Yichun in Yuanzhou, Jiangxi. At the age of six, he dreamed of an extraordinary monk who encouraged him to leave home, and his parents sent him forth. He was tonsured under Master Xian of Shoulong Cloister. At age twenty-seven he shaved his head, and the following year received the full precepts. Xian encouraged him to read the Lotus Sūtra, but the Master said: 'I have heard that the primal purport of all Buddhas must be valued for complete awakening in the mind.' Thereupon he took leave of his master and traveled through Lake Xiang, calling upon Chan Master Mu'an Chong at Mount Dagui. He asked: 'The ten thousand dharmas return to the one; where does the one return?' Chong held up his whisk, and the Master thereupon had an awakening. Later he returned to his tonsure cloister. Reaching this gui-you year of Shaoxing, there was a neighboring monastery named Cihua, and the community invited the Master to reside there. It had no permanent property; the Master wore cloth quilts and paper robes, ate gruel, and sat in meditation. One day, while reading the Huayan jing helun (Combined Treatise on the Avataṃsaka Sūtra), he spoke a verse, saying: 'Kneaded, it forms no ball; brushed away, it does not disperse. / What need for Nanyue, and what need for Tiantai? / Before the gates of the six sense faculties there is no one using it, / Bringing about the barbarian monk's special coming.' In his daily life he spoke a verse, saying: 'Marvelous, as such, no different from the Great Void; / Generating and transforming the ten thousand things, unimpeded by direction or boundary.' When those who admired the Master's Way came, the Master preached the Dharma to them according to suitability, or wrote verses for them. For the sick, he would pluck grass to make medicine and give it to them, and those who received it were instantly cured; his efficacious responses were not just one. Because of this, the monastery was completely renovated. Someone asked the Master what practice he cultivated to attain this; the Master drew a horizontal line, saying: 'Do you understand?' The person replied: 'I do not.' The Master said: 'Stop, stop, no need to speak.' On the twenty-first day of the seventh month in the fifth year of Qiandao under Emperor Xiaozong, he instructed the assembly, saying: 'The Buddhas do not appear in the world, nor is there any nirvāṇa. Those who enter my room will certainly attain the primal accord. Guard and protect it well, and do not let it slip away.' He requested a bath, changed his robes, and passed away seated in the lotus posture. His worldly age was fifty-five; his monastic age was twenty-eight summers. His entire body was entombed in a stupa at the monastery. He repeatedly received imperial favors, titles, and posthumous names. The Master possessed an imposing stature, and his wisdom arose naturally from heaven. He was a dharma heir of Chan Master Mu'an Chong of Huanglong (Pudeng [lu]).