撫州曹山本寂禪師語錄 2.31

2.31

兼中到（妙挾）不落有無誰敢和（不當頭。　「他是作家。」　「正好商量，喚什麼作商量？道將來云問。」）人人盡欲出時流（皆欲出類。　「有什麼出頭處？」又「動則死。」又「恁麼則隨處快活也。」）折合還歸炭裏坐（一也。「即可知也，將知合作麼生？」　「謾他不得。」又「恁麼則賴得是某甲。」　此位中事，總就正位為主。若是正位中兼無言說，亦無對賓底道理；若是對賓，偏位極則處呼為對賓也。若是兼帶等，總是臨時，索喚不同，或時對，或時不對，亦呼為有語中無語、無語中有語，廣如偏正位中所明。更有不入偏正位子語，方難為人，須是明眼底人始得，不受指東劃西）。

Attaining within the integrated (wondrous clasping):
Not falling into existence or non-existence, who dares harmonize? (Not facing directly. 'He is an adept.' 'Just right for discussing. What do you call discussing? Speak it forth, saying: Ask.')
Everyone wishes to leave the current stream, (All wish to transcend the kind. 'What place is there to stick one's head out?' Also: 'Move and you die.' Also: 'If so, then one is happy everywhere.')
Yet in the end they return to sit amid the charcoal. (One. 'Then it can be known; what must one do?' 'One cannot deceive him.' Also: 'If so, then fortunately it is I.' The matters in this rank generally take the correct rank as host. If within the correct rank it is also without speech, there is also no principle of confronting a guest. If confronting a guest, the ultimate point of the biased rank is called confronting a guest. As for integration and the like, it is always momentary, with demands differing; sometimes confronting, sometimes not confronting; also called having words within no-words, and having no-words within words, extensively as clarified in the biased and correct ranks. Moreover, there are words that do not enter the biased or correct ranks, which are especially difficult to use for people; it must be a clear-eyed person to manage it, not accepting directions to point east or draw west.)