撫州曹山本寂禪師語錄 2.47

2.47

問：「如何是往來異類？」余曰：「未知有自己。」又曰：「一切言語聲色是非總是往來異類。」云：「如何是同中異類？」余曰：「不擇其身。」云：「如何是被毛戴角？」余曰：「不立觸淨，又非時答觸即觸，遇淨即淨。」云：「如何是宗門中異類？」余曰：「要頭則斫將去。」（洞山先師因僧問沙門行，先師答曰：「頭長三尺、頸長二寸。」又問余：「此意如何？」余曰：「勝句妙句。」僧云：「喚什麼作勝句妙句？」余曰：「勝句妙句有三種：一者諸佛出世，四十九年施設方便，十二分教，百千三昧，妙門箇箇穿究，盡是勝句妙句，此是出世邊說。二者從凡入聖，洞達自己與佛無異，得無遺漏始得通身，始喚作一塵一念，十方婆伽梵、一路涅槃門。到恁麼時節，不處正位，不擇其身，却入異類中，被毛戴角無異念，故云一切物類比況不得，諸佛諸祖計挍不成。所以古人道：『沙門語，不得將尺寸語與人。』故喚作勝句妙句，此是色類邊語。三者一切所有底物比不得，始呼為勝句妙句。所以古人道：『千般比不得，萬物況不成，智者不能知，上根亦不識。』亦曰：『本來無相似。』故勝句妙句。勝句妙句者，天上人間測度不得底事，故古人曰：『喚作超始終句。』借此為語類邊說行。」）

A monk asked, "What is the different species of coming and going?" I said, "Not yet knowing the existence of oneself." I also said, "All words, sounds, forms, right and wrong are entirely the different species of coming and going." The monk said, "What is the different species within identity?" I said, "Not choosing one's body." The monk said, "What is wearing fur and bearing horns?" I said, "Not establishing defilement and purity; also, in responding to defilement out of season, touching is just touching, and meeting purity is just purity." The monk said, "What is the different species within the ancestral school?" I said, "If a head is wanted, chop it off and take it away." (Because a monk asked the former master Dongshan about the śramaṇa practice, the former master answered, "The head is three feet long, the neck is two inches long." The monk also asked me, "What is the meaning of this?" I said, "Superior phrases and wondrous phrases." The monk said, "What do you call superior phrases and wondrous phrases?" I said, "Superior phrases and wondrous phrases are of three kinds. First: the various buddhas appearing in the world, the expedient means set forth over forty-nine years, the twelve-part teachings, the hundreds of thousands of samādhis, every wondrous gate probed to the end—all are superior phrases and wondrous phrases. This is spoken on the side of leaving the world. Second: passing from ordinary to holy, penetrating oneself as no different from the buddhas, leaving nothing out, one only then attains the entire body; only then is it called 'every dust and every thought, the Bhagavāns of the ten directions, the single path of the gate to nirvāṇa.' When one arrives at such a juncture, not abiding in the correct rank and not choosing one's body, one instead enters into different species, wearing fur and bearing horns without different thoughts. Therefore it is said, 'None of the species of things can compare to it; the buddhas and patriarchs cannot measure it.' Therefore an ancient said, 'As for the śramaṇa's words, one cannot give people words of measurement.' Hence they are called superior phrases and wondrous phrases; this is speech on the side of the species of form. Third: nothing that exists can compare to it; only then is it called superior phrases and wondrous phrases. Therefore an ancient said, 'A thousand kinds cannot compare to it; ten thousand things cannot match it. The wise cannot know it; those of highest faculties do not recognise it.' It is also said, 'Originally there is no resemblance.' Hence they are superior phrases and wondrous phrases. As for superior phrases and wondrous phrases, they are matters that cannot be fathomed in heaven or among humans; therefore an ancient said, 'They are called phrases that transcend beginning and end.' Borrowing this, it is spoken as practice on the side of the species of words.")