[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) › 2.24 # 撫州曹山本寂禪師語錄 2.24 撫州曹山本寂禪師語錄 2.24 - **Language:** Classical Chinese ### [2.24](https://indike.org/pramana/in.bauddha.taisho.1987b.2.24) 然在途之語總是病，夫當人先須辨得語句，正面而去，有語是恁麼來，無語是恁麼去，作家中不無言語，不涉有語無語，這個喚作兼帶語，兼帶語全無的的也（相兼帶來者，不落有語無語，如藥山帶刀語，此是兼帶語。臨時看語來勢，或當頭正面而去，或異中虛。此若不妙會，則千里萬里也。　引相兼帶來語例者，如文殊喫茶語，及這個人如今什麼處去也？雲巖曰：「作麼作麼？」又曰：「即今作麼生？」此例甚多。　亦有功勳中兼帶，似向上事，臨時辨取，如落淨妙之處，則須知有事在，要去則去、要止則止，千萬宛轉，不得莾鹵。夫問答兩家語勢相報，皆不出五位也，但語有麁細，答有淺深，所以先師於非言句中強以言，皆為對緣而設斯要耳。如大無明底人為全體，不同闡提，闡提則知有事却鞔，雖鞔却成孝養，鞔者不存祖佛及自己本分父母也。紅爛底人為不歸全擔荷不立至尊，大保任底人為刺脚入泥裡，非小小護持。　夫相兼帶來者，直須似文殊喫茶語，及先師答雲巖鉏薑語，并安和尚法堂語，及藥山淳布衲洗佛語，於中最妙兼帶，無過藥山答道吾帶刀語，及百丈下堂大眾欲散未散時問云：「是什麼？」藥山遙聞此語，云：「在此。」便道暗頭兼帶，借功明物、借物明功，借過明功、借功明過等來。若是藥山與新豊并前諸德所出超過入正位，是玄談奇特句已，次到小小得力者，則抽入正位，此例語，常用也。吾緣住持多緒，不及子細，略明少分許。汝等諸人，不須容易輕慢，若更有凝滯，旋當決了，直須勵力修行，令未來際不斷此事，不得慢洩；或值純朴者，是奇器，亦不可隱耳）。 > However, words along the way are all sickness. A person must first be able to distinguish phrases, go straight ahead, \[knowing that\] having words is coming thus, and lacking words is going thus. An adept is not without words, yet does not get entangled in having words or lacking words. This is called 'words of integration'; words of integration have no fixed mark at all. (Those coming with mutual integration do not fall into having words or lacking words, like Yaoshan's words about carrying a knife; these are words of integration. At the moment, observe the momentum of the words coming: either go straight ahead facing them directly, or be empty within difference. If this is not wondrously understood, one is a thousand or ten thousand miles off. Examples cited of words coming with mutual integration are like the words on Mañjuśrī drinking tea, and 'Where has this person gone right now?' Yunyan said: 'Doing what? Doing what?' and also said: 'Right now, how is it?' There are very many such examples. There is also integration within meritorious achievement, resembling the matter of transcendence; distinguish it as the occasion requires. If one falls into a spot of pure wondrousness, one must know that phenomena are present: if one needs to go, then go; if one needs to stop, then stop; be thoroughly flexible, and never be reckless. In a dialogue, the momentum of the two parties responding to each other does not go beyond the five ranks. Yet words have coarseness and fineness, and answers have shallowness and depth. Therefore, the late master reluctantly used words amid what is non-verbal, purely setting forth these essentials in response to conditions. For example, a person of great ignorance is the complete substance, not like an icchantika. An icchantika knows existence yet covers it up; although covering it up, it actually turns into filial support, for covering it up means not keeping ancestral buddhas or one's own fundamental parents. A festering red-raw person does not return to completeness, takes up burdens, and does not establish the supreme. A person of great preservation has plunged their feet into the mud, which is no small protection. Those coming with mutual integration must directly resemble the words of Mañjuśrī drinking tea, the late master's answer to Yunyan about hoeing ginger, Monk An's words in the Dharma hall, and Yaoshan and Chun Buna washing the Buddha. Among these, the most wondrous integration does not surpass Yaoshan's answer to Daowu about carrying a knife, and Baizhang stepping down from the hall when the assembly was about to disperse but had not yet dispersed, asking, 'What is it?' Yaoshan, hearing these words from afar, said, 'Right here,' which is immediately termed dark-headed integration, borrowing effort to clarify phenomena, borrowing phenomena to clarify effort, borrowing excess to clarify effort, borrowing effort to clarify excess, and so forth. If it is that which transcends and enters the correct rank as brought forth by Yaoshan, Xinfeng, and the former venerable masters, these are already mysterious discourses and extraordinary phrases. Next, arriving at those with minor efficacy, they are drawn into the correct rank; phrases of this type are frequently used. Because of my duties as abbot, with their many entanglements, I have no leisure for full detail and have only briefly clarified a small portion. All of you need not easily disparage or neglect this. If there are further blockages, resolve them in turn; you must exert yourselves in practice so that this matter is not severed into the future, and do not recklessly leak it out. If you encounter someone pure and simple, they are a wondrous vessel; nor must you conceal it from them.) > — English (machine translation) (machine translation) - [Previous: 2.23](https://indike.org/pramana/in.bauddha.taisho.1987b.2.23) - [Next: 2.25](https://indike.org/pramana/in.bauddha.taisho.1987b.2.25) - [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.2.24) — English, machine translation ## Linked texts (1) - [撫州曹山元證禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1987a.1.87) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1987b.2.24](https://indike.org/pramana/in.bauddha.taisho.1987b.2.24) · Pramāṇa