大慧普覺禪師語錄 27.19

27.19

伏承第五令嗣以疾不起，父子之情，千生百劫恩愛習氣之所流注，想當此境界，無有是處。五濁世中種種虛幻，無一真實，請行住坐臥常作是觀，則日久月深，漸漸消磨矣。然正煩惱時，子細揣摩窮詰，從甚麼處起？若窮起處不得，現今煩惱底，却從甚麼處得來？正煩惱時，是有是無，是虛是實？窮來窮去，心無所之，要思量但思量，要哭但哭。哭來哭去，思量來思量去，抖擻得藏識中許多恩愛習氣盡時，自然如水歸水，還我箇本來無煩惱，無思量，無憂無喜底去耳。入得世間，出世無餘，世間法則佛法，佛法則世間法也。父子天性一而已，若子喪而父不煩惱不思量，如父喪而子不煩惱不思量，還得也無？若硬止遏，哭時又不敢哭，思量時又不敢思量，是特欲逆天理滅天性，揚聲止響潑油救火耳。正當煩惱時，總不是外事，且不得作外邊想。永嘉云：「無明實性即佛性，幻化空身即法身。」是真語實語，不誑不妄等語。恁麼見得了，要思量要煩惱，亦不可得，作是觀者名為正觀，若他觀者名為邪觀。邪正未分，正好著力，此是妙喜決定義，無智人前莫說。

I respectfully learn that your fifth son has passed away from illness. The affection between father and son is the outflow of the habit energy of affection through thousands of births and hundreds of kalpas; when confronting such a circumstance, I imagine there is nowhere one can find relief. In the world of the five turbidities, all the various things are illusory, without a single reality. Please constantly maintain this contemplation whether walking, standing, sitting, or lying down; then as days lengthen and months deepen, it will gradually wear away. However, right when you are distressed, examine closely and investigate to the end: where does it arise from? If you cannot reach its source of arising, where then did that which is presently distressed come from? Right when you are distressed, does it exist or not exist, is it empty or is it real? Investigating back and forth, the mind has nowhere to go; if you need to deliberate, just deliberate; if you need to weep, just weep. Weeping and weeping, deliberating and deliberating, when all the habit energy of affection in the storehouse consciousness is shaken out and exhausted, naturally it will be like water returning to water, restoring to you that which originally has no distress, no deliberation, no sorrow, and no joy. When one can enter into the worldly, leaving the world is without remainder; worldly phenomena are Buddhist phenomena, and Buddhist phenomena are worldly phenomena. The innate nature of father and son is just one; if a son dies and the father does not grieve or deliberate, or if a father dies and the son does not grieve or deliberate, would that be acceptable? If you forcibly repress it, not daring to weep when weeping and not daring to deliberate when deliberating, this is merely wishing to oppose heavenly principle and destroy innate nature, like raising one's voice to stop an echo or pouring oil to extinguish a fire. Right at the moment of distress, it is not an external matter at all; furthermore, you must not regard it as external. Yongjia said: 'The true nature of ignorance is itself buddha-nature; the empty body of illusory transformation is itself the dharmakāya.' These are words that are true, actual, not deceptive, not false. Having seen in this way, if you want to deliberate or want to be distressed, they cannot be found either. One who makes this contemplation is called having right contemplation; if one makes other contemplations, it is called wrong contemplation. When wrong and right are not yet distinguished, it is precisely the right time to exert effort. This is Miaoxi's definitive meaning; do not speak of it before those without wisdom.