撫州曹山元證禪師語錄 1.86

1.86

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.”