撫州曹山本寂禪師語錄 2.21

2.21

或有正位中來者，是無語中有語（正中來者，不兼緣，如藥山曰：「我有一句子，未曾向人說。」道吾曰：「相隨來也，此是他妙會得。」如湖南觀察使語。此例甚多，事須合出，不得混尊卑，呼為無語中有語。又我有一句子，未曾向人說，此問答家，須就出不得乖角，乖角則不知有故。　句句無語不立尊貴，不落左右，故云：「正中來也。」　正位來，明正位不涉緣。又引語例者，如黑豆未生芽時作麼生？又如曰：「有一人無出入息。」又曰：「未具胞胎時還有言句也無？十方諸佛出身處也。」此例喚作無語中有語。　又有借事，正位中來者，此一位答家，須向偏位中明其體物，不得入正位明也。此一句要知，如先師問新羅僧：「未過海時在什麼處？」無對。自代曰：「秖今過海也，在什麼處？」又如先師代慎微長老出拄杖語曰：「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。　如諸學士揀問祖師意，答待特牛生兒則向汝道，曰：「此是正位中來。」此一例語切不得呼為正位中來，可曰玄學路中問答俱然也，別是一路。又不得呼為相兼帶，為顯明故。縱賓主回互，秖得呼為有病兼帶）。

Some come from within the correct rank, which is speech within speechlessness. (Those coming from within the correct do not integrate conditions. As Yaoshan said, "I have a sentence that I have never spoken to anyone." Daowu said, "It has come along in company; this is his marvelous comprehension." Such as the words of the Surveillance Commissioner of Hunan. Examples like this are very numerous; the matter must come forth in accord [with it], and one must not confuse the noble and base; it is called speech within speechlessness. Furthermore, regarding "I have a sentence that I have never spoken to anyone": in this, the respondent must come forth without clashing; if there is clashing, then one does not know existence. In sentence after sentence, speechlessness does not establish nobility and does not fall to left or right; therefore it is said, "Coming from within the correct." Coming from the correct rank clarifies that the correct rank does not involve conditions. Another citation of exemplary words: as in "Before the black soybean sprouts, how is it?" Also as in, "There is a person who has no out-breath or in-breath." Also as in, "Before possessing the womb, are there words or not? The place where the Buddhas of the ten directions appear." Examples of this kind are called speech within speechlessness. Further, there is borrowing phenomena to come from within the correct rank; in this single rank, the respondent must clarify its substance and objects within the biased rank, and must not enter the correct rank to clarify it. This sentence must be understood. As when the late master asked a Silla monk, "Before crossing the sea, where were you?" There was no reply. He spoke for him: "Just now you have crossed the sea; where are you?" Also, as when the late master spoke for Elder Shenwei on bringing out the staff: "Now it has been brought out; is there anyone who can distinguish it?" Although examples of this kind are recognized within conditions, unlike [those that go] further, they cannot be distinguished, for fear that later people will take and drop into merits and achievements, regarding them as matters of transcendence. As when scholars select the question on the Patriarch's intent, and the answer: "Wait until the castrated ox gives birth to a calf, then I will tell you," saying, "This is coming from within the correct rank." Sentences of this example strictly must not be called coming from within the correct rank; one may say that in the path of mysterious learning, question and answer are both like this—it is another distinct path. Nor may it be called mutual integration, because it is obvious. Even if host and guest interchange, it can only be called integration with illness.)