法界圖記叢髓錄 1.50

1.50

古記云：表訓德。問相和尚言：云何無住？和尚曰：即我凡夫五尺身稱於三際而不動者是無住也。問：若約三際分之則多種五尺耶？和尚云：以是緣之五尺故，須一即一、須多即多也。問：若稱三際而不動者即有住耶？和尚曰：若不見五尺住處，將來有住無住我當說也。又月瑜寺會神琳德云：昔相元師問真定師云：無住故無住耶？有住而無住耶？答：二並不是。問：若爾，云何無住耶？答：唯是令住，故云無住耳。問：無住令住耶？有住令住耶？答：亦並不是已上。此則問雖堪問不堪答、答雖堪答不堪問處也。若假言者，非如有為法剎那不住，故云無住。非如無為法三際不住，故云無住也。又林德說法之時，大雲法師君白言：緣起分說法如是，證分說法云何？林德默然有頃云：答之已了也。雲法師君未會，林德云：君之起此問時，所坐之床及一切法界諸法同時發問者是耳，但君問而餘一切法不起問者非也。法師君白云：法界咽喉無盡舌端同時發問者，緣起分之問乎？林德云：三世間法同時發問者證分之問，稱於默然不動者證分之說，三世間法各住自位本來不動者證分之聞也。

The Ancient Record states: The virtuous master Pyo-hun asked the preceptor Sang: "What is non-abiding?" The preceptor said: "It is just that the five-foot body of us ordinary people matches the three times and yet is motionless; this is non-abiding." He asked: "If it is differentiated in terms of the three times, are there then multiple kinds of five-foot [bodies]?" The preceptor said: "Because it is a five-foot [body] of conditions, when one is required it is one, and when many are required it is many." He asked: "If it matches the three times and yet is motionless, does it then have an abiding?" The preceptor said: "If you do not see the place where the five-foot [body] abides, bring it forth; whether it has abiding or is non-abiding, I shall explain it to you." Furthermore, at Wolyu Temple, the virtuous master Shenlin said: "Formerly Master Xiangyuan asked Master Zhending: 'Is it non-abiding because of non-abiding? Or is it non-abiding while having abiding?' He answered: 'Both are incorrect.' He asked: 'If so, what is non-abiding?' He answered: 'It is only causing to abide; therefore it is called non-abiding.' He asked: 'Does non-abiding cause it to abide? Or does having abiding cause it to abide?' He answered: 'Both are also incorrect.' (The above.) This is a place where although the question is fit to be asked it is not fit to be answered, and although the answer is fit to be answered it is not fit to be asked. If one speaks provisionally, it is not like conditioned phenomena that do not abide for a single kṣaṇa; therefore it is called non-abiding. It is not like unconditioned phenomena that do not abide across the three times; therefore it is called non-abiding." Furthermore, when the virtuous master Lin was expounding the Dharma, Dharma Master Dayun said: "The expounding of the Dharma in the pratītyasamutpāda aspect is like this; what is the expounding of the Dharma in the realization aspect like?" The virtuous master Lin was silent for a moment and said: "I have already finished answering it." Dharma Master Yun did not understand. The virtuous master Lin said: "When you raised this question, the seat you sit upon and all phenomena throughout the entire dharmadhātu simultaneously raised the question; it was just that. But [the idea that] you alone asked while all other phenomena did not raise the question is not it." Dharma Master Yun said: "Is the simultaneous raising of questions from the throat of the dharmadhātu and countless tongue-tips a question of the pratītyasamutpāda aspect?" The virtuous master Lin said: "The simultaneous raising of questions by phenomena of the three realms is the question of the realization aspect; matching silent immobility is the expounding of the realization aspect; the phenomena of the three realms each abiding in its own position, fundamentally unmoved, is the hearing of the realization aspect."