圓悟佛果禪師語錄 12.7

12.7

師云：「父母未生已前，淨裸裸赤灑灑，不立一絲毫；及乎投胎既生之後，亦淨裸裸赤灑灑，不立一絲毫。然生於世，墮於四大五蘊中，多是情生翳障，以身為礙，迷却自心。若是明眼人，明了四大空寂、五蘊本虛，知四大五蘊中，有箇輝騰今古、逈絕知見底一段事。若能返照，無第二人，根脚下淨裸裸赤灑灑，六根門頭亦淨裸裸赤灑灑，乃至山河大地窮虛空界，盡無邊香水海，亦淨裸裸赤灑灑。恁麼說話，莫是撥有歸無麼？且喜沒交涉。若撥有歸無，杳杳冥冥，墮在豁達空撥無因果處，則永劫出他地獄三塗因果不得。若真實徹證，到真淨明妙實際理地，則四聖六凡、三世諸佛、天下祖師、有情無情，悉於是中流出顯現。所以孚上座問鼓山晏國師道：『父母未生前鼻孔在什麼處？』山云：『即今生也在什麼處？』孚上座不肯云：『爾問我來。』山如前問，孚但搖扇。大凡參請，參須實參，見須實見，用須實用，父母未生前鼻孔在什麼處？孚上座只搖扇子，莫是弄精魂麼？須知有奇特事始得。只如文殊初生見十吉祥異相，須菩提生室現空相，善財初生涌出萬寶藏，皆在此一大寶光中淨裸裸赤灑灑流出，若只在杳杳冥冥墮在空空寂寂處，豈有如是奇特？所以古人於生處見大奇特，如世尊分手指于天地自云：『天上天下唯吾獨尊。』若逢雲門大師，尚不以為奇特，直行衲僧正令，後來老宿云：『雲門知恩，方解報恩。』既知了，便以衲僧本分事向逆順境界中行，且道：還當得麼？若是平展商量，則有向上事；若據衲僧本分事上，不直半分。何故？他家自有通霄路。」

The Master said: "Before your parents gave birth to you, you were utterly naked and unencumbered, without a single thread established; and after entering the womb and being born, you are also utterly naked and unencumbered, without a single thread established. Yet, being born into the world and falling into the four elements and five aggregates, for the most part sentiments arise to form cataracts and obstructions, taking the body as an impediment and deluding one's own mind. If one is a person with clear eyes, who clearly understands that the four elements are empty and still and the five aggregates are fundamentally void, they know that within the four elements and five aggregates there is an affair that radiates through past and present and completely transcends intellectual views. If you can reverse the light to illumine inward, there is no second person: beneath your feet it is utterly naked and unencumbered, at the gates of the six sense faculties it is also utterly naked and unencumbered, and extending to the mountains, rivers, and the great earth, to the ends of the realms of empty space and the boundless oceans of fragrant water, it is likewise utterly naked and unencumbered. Speaking in this way, is it not perhaps setting aside existence to return to nothingness? Fortunately, it has no relation [to that]! If one sets aside existence to return to nothingness, dim and obscure, falling into the realm of wide-open emptiness that denies cause and effect, then for eternal kalpas one cannot escape the causes and effects of hell and the three wretched realms. If one truly and thoroughly realizes and arrives at the true, pure, bright, and wondrous ground of the ultimate reality, then the four sages, the six types of ordinary beings, the Buddhas of the three periods, the ancestral masters across the world, and both sentient and insentient beings all flow forth and manifest within it. Therefore Senior Monk Fu asked State Preceptor Yan of Gushan, 'Before your parents gave birth to you, where was your nostril?' Shan said, 'Right now, when you are already born, where is it?' Senior Monk Fu did not agree, and said, 'You ask me.' Shan asked as before, and Fu merely waved his fan. In general, when inquiring into the Way, the inquiry must be real inquiry, the seeing must be real seeing, and the application must be real application. Before your parents gave birth to you, where was your nostril? Senior Monk Fu merely waved his fan—was he not perhaps playing with the spirit? You must know there is an extraordinary affair before you can attain it. Just take Mañjuśrī at birth seeing the ten auspicious extraordinary signs, Subhūti's room manifesting the sign of emptiness at his birth, and Sudhana at birth having ten thousand jewel treasuries well up—all of these flow forth, utterly naked and unencumbered, within this one great jewel light. If one were merely in the dim and obscure, falling into the empty and still, how could there be such extraordinary things? Therefore the ancients saw the great extraordinary in the place of birth, just as the World-Honoured One pointed one hand to heaven and one to earth, saying himself, 'Above heaven and below heaven, I alone am revered.' If he had met Master Yunmen, [Yunmen] still would not have considered it extraordinary, but would have directly executed the patched-robed monk's correct order. Later, a venerable elder said: 'Yunmen knew gratitude, only then did he know how to repay gratitude.' Having known it, he then took the patched-robed monk's fundamental lot and walked amid adverse and favorable circumstances. Now tell me: can this still pass muster? If it is a level discussion, then there is the transcendent affair; if it is based upon the patched-robed monk's fundamental lot, it is not worth half a penny. Why so? His house naturally has a road that reaches the heavens."