大明高僧傳 5.28

5.28

釋安民字密印。嘉定府朱氏子也。初講楞嚴于成都有聲。時圓悟居昭覺因造焉。值悟小參舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成文彩已彰。那裏是文彩已彰處。民聞心疑之。告香入室。悟問。座主講何經。對曰。楞嚴。悟曰。楞嚴有七處徵心八還辯見。畢竟心在何處。民多呈義解。悟皆不肯。民復請益。悟令一切處作文彩已彰會。偶僧請益十玄談。方舉問君。心印作何顏。悟厲聲曰。文彩已彰。民聞悅然自謂至矣。悟示鉗鎚罔指。一日白悟。請弗舉話待某說看。悟曰諾。民曰尋常拈鎚竪拂豈不是經中道一切世界諸所有相皆即菩提妙明真心。悟笑曰。爾元來在這裏作活計。民又曰。下喝敲床時豈不是返聞聞自性性成無上道。悟曰。爾豈不見經中道。妙性圓明離諸名相。民於言下釋然。於是罷講侍圓悟。因悟出蜀居夾山。民從行。悟為眾小參舉古帆未掛因緣。民聞未領遂求決悟曰。爾問我。民舉前話。悟曰。庭前柏子。民即洞明謂悟曰。古人道如一滴投於巨壑。殊不知大海投於一滴。悟笑曰。奈這漢何。悟說偈曰。休誇四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。還如德嶠訪龍潭。七年往返遊昭覺。三載翱翔上碧巖。今日煩充第一座。百花叢裏現優曇。未幾開法保寧。遷華藏大弘圓悟之道。後示寂於本山。闍維舍利頗賸人或穴地尺許皆得之。尤光明瑩潔。心舌不壞。併建塔焉。

Shi Anmin was styled Miyin. He was a native of the Zhu family of Jiading Prefecture. At first he lectured on the *Śūraṅgama-sūtra* in Chengdu with renown. At that time, Yuanwu resided at Zhaojue, so Anmin went to visit him. It coincided with Yuanwu holding an informal gathering and citing the circumstance of the National Teacher calling his attendant three times. Zhaozhou commented, 'Like someone writing characters in the dark: although the characters are not formed, the pattern is already manifest. Where is the place where the pattern is already manifest?' When Min heard this, doubt arose in his mind. He asked for incense and entered the room. Yuanwu asked, 'What scripture does the lecturer expound?' He replied, 'The *Śūraṅgama*.' Yuanwu said, 'The *Śūraṅgama* has the searching for the mind in seven places and the returning of appearances in eight ways to discern seeing. Ultimately, where is the mind?' Min presented conceptual explanations many times, but Yuanwu approved none of them. Min asked for further instruction. Yuanwu told him to understand everywhere as 'the pattern is already manifest.' By chance, a monk asked about the *Discourse on the Ten Mysteries*, just raising: 'I ask you, what does the mind-seal look like?' Yuanwu said in a stern voice, 'The pattern is already manifest!' Hearing this, Min was delighted and considered himself to have reached the utmost. Yuanwu applied the tongs and hammer, giving no directional clues. One day, Min said to Yuanwu, 'Please do not cite cases; wait for me to explain, and see.' Yuanwu agreed. Min said, 'In ordinarily taking up the mallet and raising the fly-whisk, is it not as the scripture says: "All existing forms in all worlds are just the bodhi, the wondrous luminous true mind"?' Yuanwu laughed and said, 'So you have been making your living right here all along!' Min said again, 'When letting out a shout and striking the bed, is it not "turning hearing inward to hear one's own nature, and the nature accomplishes the unsurpassable Way"?' Yuanwu said, 'Have you not seen the scripture say: "The wondrous nature is round and clear, free from all names and forms"?' At these words, Min was released. Thereupon he ceased lecturing and attended upon Yuanwu. Because Yuanwu left Shu to reside at Jiashan, Min accompanied him. When Yuanwu held an informal gathering for the assembly and cited the circumstance of 'before the ancient sail is hoisted,' Min heard it without comprehending and thus sought resolution. Yuanwu said, 'You ask me.' Min raised the previous topic. Yuanwu said, 'The cypress tree in the courtyard.' Min immediately understood thoroughly and said to Yuanwu, 'The ancients said it is like a drop cast into a vast chasm, but they never realized that the great ocean is cast into a single drop!' Yuanwu laughed and said, 'What can one do with this fellow?' Yuanwu spoke a verse: / 'Cease boasting of the fourfold Vinaya, put an end to the *Śūraṅgama*; / Lower your clouds and thoroughly investigate. / Do not imitate Master Liang's calling upon Mazu; / Rather be like Dejiao visiting Longtan. / For seven years coming and going, wandering at Zhaojue; / For three years soaring, ascending Mount Bi'yan. / Today, I trouble you to fill the head seat; / Amidst the hundred flowers, the udumbara appears.' / Before long, he opened the Dharma at Baoning, and moved to Huazang, greatly propagating the Way of Yuanwu. Later, he manifested quiescence at his home mountain. From the jhāpita, śarīra were extremely abundant; people who dug a foot or so into the earth all obtained them, extraordinarily bright, clear, and clean. His heart and tongue did not decay, and a stūpa was erected for both.