續傳燈錄 28.8

28.8

建康府華藏密印安民禪師。嘉定府朱氏子。初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師與勝禪師為友。因造焉。聞悟小參。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。師心疑之告香入室。悟問。座主講何經。師曰。楞嚴。悟曰。楞嚴有七處徵心八還辯見。畢竟心在甚麼處。師多呈藝解。悟皆不肯。師復請益。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。師聞而有省。遂求印證。悟云。以本色鉗鎚。師則罔措。一日白悟曰。和尚休舉話。待某說看。悟諾。師曰。尋常拈槌竪拂。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。師又曰。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。師於言下釋然。悟出蜀居夾山。師罷講侍行。悟為眾夜參舉古帆未挂因緣。師聞未領遂求決。悟曰。爾問我。師舉前話。悟曰。庭前柏樹子。師即洞明。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。未幾令分座。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。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。白華叢裏現優曇。後謁佛鑑於蔣山。鑑問佛果有不曾亂為人說底句。曾與爾說麼。師曰。合取狗口。鑑震聲曰。不是這箇道理。師曰。無人奪爾鹽茶袋叫作甚麼。鑑曰。佛果若不為爾說。我為爾說。師曰。和尚疑時退院別參去。鑑呵呵大笑。師未幾開法保寧遷華藏。旋里領中峯。上堂。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠藹中。可笑古人恁麼道。大似逃峯赴壑避溺投火。爭如隨分到尺八五分钁頭邊討一箇半箇。雖然如是。保寧半箇也不要。何故富嫌千口少貧恨一身多。冬至上堂舉。玉泉皓和尚云。雪雪片片不別下。到臘月再從。來年正月二月三月四月五月六月七月八月九月十月。依前不歇凍殺餓殺。免教胡說亂說。師曰。不是罵人亦非贊嘆。高出臨濟德山。不似雲居羅漢。且道玉泉意作麼生。良久曰。但得雪消去自然春到來。師後示寂於本山。闍維設利頗賸。細民穴地尺許皆得之。尤光明瑩潔。心舌亦不壞。

Chan Master Huazang Miyin Anmin of Jiankang Prefecture was a son of the Zhu family of Jiading Prefecture. At first, he lectured on the Śūraṅgama-sūtra in Chengdu, becoming a refuge for doctrinal scholars. At that time, Yuanwu resided at Zhaojue. The Master was friends with Chan Master Sheng, and accordingly visited there. Hearing Yuanwu's informal gathering, where he cited the nidāna of the National Teacher calling his attendant three times, and Zhaozhou's comment: 'Like someone writing characters in the dark; though the characters are not formed, the patterns are already evident. Where is the place where the patterns are already evident?' The Master harboured doubts about this in his mind, requested incense, and entered the abbot's room. Yuanwu asked, 'What sūtra does the lecture master preach?' The Master said, 'The Śūraṅgama-sūtra.' Yuanwu said, 'The Śūraṅgama has the seven locations searching for the mind and the eight returns discerning seeing. Ultimately, where is the mind?' The Master repeatedly presented theoretical understanding. Yuanwu rejected them all. The Master asked for further instruction. Yuanwu made him understand 'the patterns are already evident' in all places. By chance, a monk requested instruction on the Ten Mysterious Talks; he had just cited the line, 'I ask you, what does the mind-seal look like?' Yuanwu shouted in a harsh voice, 'The patterns are already evident!' Hearing this, the Master had an awakening. He then sought the seal of confirmation. Yuanwu struck him with his genuine tongs and hammer, and the Master was at a loss. One day he addressed Yuanwu, 'Upādhyāya, please cease citing sayings; wait for me to speak and see.' Yuanwu agreed. The Master said, 'Customarily raising the mallet and holding up the whisk—is this not what the sūtra calls, "All phenomena throughout all worlds are just the wondrous, luminous true mind of bodhi"?' Yuanwu smiled and said, 'So you have been making a living here all along!' The Master also said, 'When giving a shout and striking the seat—is this not "turning the hearing back to hear one's own nature, and the nature accomplishes the unsurpassed way"?' Yuanwu said, 'Have you not seen the sūtra say, "The wondrous nature is perfectly luminous, free from all names and characteristics"?' At these words, the Master was freed of doubt. When Yuanwu left Shu to reside at Jiashan, the Master ceased lecturing and accompanied him as an attendant. During an evening assembly for the congregation, Yuanwu cited the nidāna of 'before the ancient sail was hoisted'. Hearing it, the Master did not grasp it, and sought a resolution. Yuanwu said, 'You ask me.' The Master cited the earlier phrase. Yuanwu said, 'The cypress tree in the courtyard.' The Master immediately had penetrating illumination. He said to Yuanwu, 'The ancients said it is like a single drop cast into a vast chasm, but they hardly knew that the great ocean is cast into a single drop!' Yuanwu laughed and said, 'What can one do with this fellow?' Before long, he had him share the seat. Yuanwu recited a verse: 'Do not boast of the Four-Part Vinaya; set aside the Śūraṅgama. / Lower your high airs and thoroughly investigate. / Do not imitate Master Liang attending upon Mazu; / Rather be like Dejiao visiting Longtan. / For seven years travelling back and forth, visiting Zhaojue; / For three years soaring high, ascending Blue Cliff. / Today I trouble you to fill the position of first seat; / Amid the cluster of white flowers, the udumbara appears.' Later, he called upon Fogian at Jiangshan. Fogian asked, 'Foguo had a phrase that he never spoke carelessly for others; did he ever speak it for you?' The Master said, 'Close your dog mouth.' Fogian thundered, 'It is not this principle!' The Master said, 'No one is snatching your salt-and-tea bag; why are you hollering?' Fogian said, 'If Foguo did not speak it for you, I will speak it for you.' The Master said, 'If the Upādhyāya doubts it, retire from the monastery and investigate elsewhere!' Fogian laughed heartily. Before long, the Master opened the Dharma hall at Baoning and then moved to Huazang. Returning to his home region, he took charge of Zhongfeng. He ascended the hall: 'Everyone sells flowers, but I alone sell pine; / Its green colour does not compare to red. / All considered, it never accords with the times; / Let me return home amidst the emerald mists! / How laughable that an ancient spoke thus! / It is very much like fleeing the peak to run into the chasm, or avoiding drowning to jump into the fire. / How could it compare to going along with one's lot to the side of a mattock five parts out of a foot and eight inches, searching for one or half a person? / Even though it is like this, Baoning does not even want half a person. Why? A rich man dislikes a household of a thousand as too few; a poor man resents a single body as too many.' Ascending the hall at the winter solstice, he cited: 'Upādhyāya Yuquan Hao said, "Snow, snow! Flakes falling without difference. Arriving at the twelfth month, and then beginning again: the first month of the coming year, the second month, third month, fourth month, fifth month, sixth month, seventh month, eighth month, ninth month, tenth month—as before, without ceasing, freezing people to death, starving people to death, preventing them from speaking nonsense and reckless talk!"' The Master said, 'This is neither scolding someone nor praising someone. It towers above Linji and Deshan; it is not like Yunju or Luohan. But tell me, what was Yuquan's intention?' After a pause, he said, 'Only let the snow melt away, and naturally spring will arrive.' Later, the Master manifested nirvāṇa at his home mountain. When cremated, the relic-pearls were exceedingly abundant. When the common folk dug into the ground for about a foot, they all found them; they were especially bright, clear, and pure. His heart and tongue also did not decay.