[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [撫州曹山本寂禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1987b) › 2.22 # 撫州曹山本寂禪師語錄 2.22 撫州曹山本寂禪師語錄 2.22 - **Language:** Classical Chinese ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1987b.2.22) 或有偏位中來者，是有語中無語（偏位中來者，則兼緣，如曰：「即今底呼作什麼即得？」無對，先師自代曰：「不得不得。」此例亦多，喚為有語中無語也。　語從四大聲色中來，不立處所是非，故曰：「緣中辨得是偏位中來也。」引語例者，如曰：「什麼物恁麼來？」亦曰：「光境俱忘復是何物？」亦曰：「定慧等學明見佛性。」此例亦多，喚作有語中無語。　偏位中來者，就物明體，如曰「什麼物恁麼來？」又「光境俱忘，復是何物？」此一例語寄功明位，亦是余舊舉例。「什麼物恁麼來？」此一例語雖緣中認得，不同向去。又「定慧等學明見佛性，此理如何？」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，玄學外事也。　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，亦是予舊舉例，主家抽入正位，云有一人無出入息，令渠知有正位。　更有挾功極則淨潔位，亦得呼為偏位中來，此難辨，須揀得出。　如學士揀僧問先師：「如何是玄旨？」師曰：「如死人舌。」又問：「十二時中將何奉獻？」曰：「無物。」曰：「是偏位中來。」此二例語不得呼為偏位中來，須各揀；若是玄旨一例語，可同於功勳也。此二例語，并不得呼為偏位及兼帶也，前已明破了，是借功明位；借位明功，同於此也）。 > Some come from within the biased rank, which is speechlessness within speech. (Those coming from within the biased rank integrate conditions. As when it is said, "What should one call the present moment, so that it will do?" There was no reply; the late master spoke for him: "It won't do, it won't do." Examples of this kind are also numerous; they are called speechlessness within speech. Speech comes from within the four elements, sounds, and forms, not establishing locality, right, or wrong; therefore it is said, "Distinguished within conditions, it comes from within the biased rank." As for cited exemplary words, such as: "What thing comes thus?" Also: "Light and realm are both forgotten—again what thing is it?" Also: "Equal study of samādhi and wisdom clearly sees the Buddha-nature." Examples of this kind are also numerous; they are called speechlessness within speech. Those coming from within the biased rank clarify substance by means of objects, such as "What thing comes thus?" and "Light and realm are both forgotten—again what thing is it?" This example of words entrusts merit to clarify rank, and is also an example I previously cited. "What thing comes thus?": although this example of words is recognized within conditions, it differs from going further. Also, "Equal study of samādhi and wisdom clearly sees the Buddha-nature—what is this principle?": this example of words was also among the examples I first cited. Also, such as "Light and realm are both forgotten": because it is a rule in the teachings, it differs from mysterious learning; it is only that from his rule of teaching, what issues in our ancestral school is a matter outside mysterious learning. Just as with, "The out-breath does not rely on myriad conditions; the in-breath does not dwell in the aggregates or realms": this saying is entirely merit, not the same as being recognized within conditions, and is also an example I previously cited; the host draws it into the correct rank, saying that there is a person who has no out-breath or in-breath, causing him to know existence of the correct rank. Further, there is the rank of pure cleanliness that clasps merit to the ultimate; it may also be called coming from within the biased rank. This is hard to distinguish; it must be sorted out. As when scholars select the monk asking the late master, "What is the mysterious import?" and the Master said, "Like a dead man's tongue"; and again asking, "Throughout the twelve periods of the day, what should one offer?" and he said, "No thing," saying, "This comes from within the biased rank": these two examples of words must not be called coming from within the biased rank; they must be sorted out individually. If it is the example of words about the mysterious import, it can be equated with merits. These two examples of words can neither be called the biased rank nor integration; as was already made clear before, they borrow merit to clarify rank; borrowing rank to clarify merit is the same as this.) > — English (machine translation) (machine translation) - [Previous: 2.21](https://indike.org/pramana/in.bauddha.taisho.1987b.2.21) - [Next: 2.23](https://indike.org/pramana/in.bauddha.taisho.1987b.2.23) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1987b.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1987b~en-mt.2.22) — English, machine translation ## Linked texts (1) - [撫州曹山元證禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1987a.1.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1987b.2.22](https://indike.org/pramana/in.bauddha.taisho.1987b.2.22) · Pramāṇa