注維摩詰經 6.188

6.188

什曰：法無自性，緣感而起。當其未起莫知所寄，莫知所寄故無所住，無所住故則非有無。非有無而為有無之本，無住則窮其原，更無所出，故曰無本。無本而為物之本，故言立一切法也。肇曰：心猶水也，靜則有照，動則無鑒。癡愛所濁、邪風所扇，湧溢波蕩，未始暫住。以此觀法，何往不倒？譬如臨面湧泉，而責以本狀者，未之有也。倒想之興，本乎不住，義存於此乎。一切法從眾緣會而成體，緣未會則法無寄，無寄則無住，無住則無法。以無法為本，故能立一切法也。生曰：所謂顛倒，正反實也為不實矣。苟以不實為體，是自無住也。既不自住，豈他住哉？若有所住，不得為顛倒也。

[Kumāra]jīva says: Dharmas have no intrinsic nature; they arise in response to conditions. Before they arise, nothing is known of where they reside; because nothing is known of where they reside, they have no place of abiding; because they have no place of abiding, they are neither existent nor non-existent. Being neither existent nor non-existent, they are the root of existence and non-existence. In non-abiding, one exhausts their source, and nothing further emerges; therefore it is called having no fundamental basis. Having no fundamental basis yet serving as the fundamental basis for all things, it is therefore said that all dharmas are established. [Seng]zhao says: The mind is like water: when calm, it reflects; when stirred, it has no illumination. Muddied by ignorance and craving, fanned by deviant winds, surging and billowing, it never abides even for a moment. Observing dharmas with such a mind, how could it anywhere avoid being perverted? It is like looking into a bubbling spring and demanding to see its original form; this has never been possible. The arising of perverted thought is rooted in non-abiding—this is what the meaning implies! All dharmas assemble from conditions to form an entity; before conditions assemble, dharmas have no place to reside. Having no place to reside, they have no abiding; having no abiding, there are no dharmas. Taking the absence of dharmas as the fundamental basis, all dharmas can thus be established. [Dao]sheng says: What is called perversion directly opposes the real and turns into the unreal. If it takes the unreal as its entity, this itself has no abiding. Since it does not abide in itself, how could it abide in anything else? If it had a place of abiding, it could not be perversion.