撫州曹山元證禪師語錄 1.86

1.86

或有偏位中來者，是有語中無語。　逐位揀曰：「偏中來者則兼緣，如云：『即今往來底喚作甚麼則得？』洞山云：『不得不得。』此例亦多，呼為有語中無語。」　別揀曰：「偏位中來者，語從四大聲色中來，不處所是非，故云：『緣中辨得是偏位中來也。』又引偏位中來語例者，如云：『甚麼物恁麼來？』亦云：『光境俱忘復是何物？』亦云：『定慧等學明見佛性。』此例亦多，喚作有語中無語，更有挾功極則，呼為偏位中來，此難辨，須揀得出。」　別時揀曰：「偏位來明偏位涉緣，緣性無體皆同正位，偏位中來者，就物明體，如云：『甚麼物恁麼來？』亦云：『光境俱忘復是何物？』此一例語寄功明位，余舊舉：『又甚麼物恁麼來？』此一例語雖緣中得，不同向去。又如『定慧等學明見佛性。』此一例語亦余初舉例語。又如『光境俱忘』，為是教中之則，不同玄學，只要於他教則出宗門中玄學外事，秖如『出息不依眾緣，入息不居蘊界而住。』此語全是功，不同緣中認得，亦是余舊舉例，亦主家抽入正位云：『有一人無出入息，令渠知有正位。』又有借事正位中來者，此一位答家須向偏位中明其物體，不得入正位明也。此一句，要如先師問新羅僧：『未過海時在甚麼處？』無對，自代云：『秖今過海也，甚麼處？』又如先師代慎微長老出拄杖語云：『如今出也，有人辨得麼？』此例雖緣中認得，不同向去，辨不得，恐後人收落功勳，將為向上事。」

There are some that come from within the biased rank, which is having no-words within words. Discriminating rank by rank, it is said: “That which comes from within the biased then integrates conditions. As in saying: ‘What can we call that which comes and goes right now?’ Dongshan said: ‘Not possible, not possible.’ Cases like this are also many, called having no-words within words.” Another discrimination says: “For that which comes from within the biased rank, the words come from within the four great elements, sounds, and forms, not positing right or wrong; thus it is said: ‘Discerned within conditions, it is coming from within the biased rank.’ Further, citing examples of words coming from within the biased rank, like saying: ‘What thing comes thus?’ Also saying: ‘When light and realm are both forgotten, what thing is it again?’ Also saying: ‘Studying concentration and wisdom in equal measure, one clearly sees the Buddha-nature.’ Such cases are also many, termed having no-words within words. Furthermore, there is bringing merit to the ultimate, called coming from within the biased rank; this is difficult to discern, and one must discriminate it out.” In a discrimination made on another occasion, it was said: “Coming [from] the biased rank clarifies that the biased rank involves conditions; the nature of conditions lacks substance and is all identical with the correct rank. That which comes from within the biased rank clarifies the substance in terms of objects, as in saying: ‘What thing comes thus?’ Also saying: ‘When light and realm are both forgotten, what thing is it again?’ This example of words vests merit to clarify rank. I formerly cited: ‘And what thing comes thus?’ This example of words, though attained within conditions, is not the same as going beyond. Again, like ‘Studying concentration and wisdom in equal measure, one clearly sees the Buddha-nature’; this example of words was also an example I cited earlier. Again, like ‘light and realm are both forgotten,’ being a principle within the doctrinal teachings, it is not the same as profound learning; one merely needs to bring forth from another’s doctrinal principle matters outside profound learning within the ancestral school. Just like: ‘Exhalation does not rely on manifold conditions; inhalation does not abide residing in the aggregates or realms.’ These words are entirely merit, not the same as recognizing within conditions; this is also an example I formerly cited, and the host also withdrew it into the correct rank, saying: ‘There is a person who has neither exhalation nor inhalation, enabling them to know the existence of the correct rank.’ There are also those who borrow phenomena to come from within the correct rank; for this single rank, the answering master must clarify its substance towards the biased rank and must not enter into the correct rank to clarify it. This single phrase is essentially like the late master asking a monk from Silla: ‘Before crossing the sea, where were you?’ There being no reply, he answered on his behalf: ‘Right now having crossed the sea, where is it?’ Again, like the late master speaking on behalf of Senior Shenwei upon bringing out the staff, saying: ‘Now it has come forth; is there anyone who can discern it?’ Although this example is recognized within conditions, it is not the same as going beyond; if one cannot discern it, I fear later people will take it and fall into meritorious achievement, regarding it as the higher matter.”