撫州曹山本寂禪師語錄 2.22

2.22

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.)