萬松老人評唱天童覺和尚頌古從容庵錄 5.49

5.49

師云。文殊問維摩。身孰為本。答貪欲為本。問貪欲孰為本答。虛妄分別為本。問虛妄分別孰為本。答顛倒想為本。問顛倒想孰為本。答無住為本。又問無住孰為本。答無住則無本。文殊師利從無住本。立一切法。肇公注云。心猶水也。靜則有照。動則無鑑。癡愛所濁。邪風所扇。湧溢波蕩。未始暫住。以此觀法。何往不倒。譬如臨面湧泉責己本狀者。未之有也。又云。若以心動為本。則有因相。生理極初動。更無本也。若以無法為本。則有因無生。無不因無。更無本也。又云。無住故倒想。倒想故分別。分別故貪欲。貪欲故有身。既有身也。則善惡並陳。善惡既陳。則萬法斯起。自茲以往。言數不能盡也。肇公以最初動念根本不覺。為無住本。傳燈清涼國師。答皇太子心要云。至道本乎其心。心法本乎無住。無住心體靈知不昧。安國師舉。金剛經云。應無所住。而生其心。無所住者不住色不住聲。不住迷不住悟。不住體不住用。而生其心者。則是一切處。而顯一心。若住善生心則善現。若住惡生心則惡現。本心則隱沒。若無所住。十方世界唯是一心也。六祖問荷澤。知識遠來也。大艱辛。將本來否。若有本則合識其主試說看。澤曰。以無住為本。見則為主。荷澤顯宗記云。自世尊滅後。西天二十八祖。共傳無住之心。此無住本即以本分事。名無住也。若以真妄融即。一有多種。二無兩般。法眼答處。出寶藏論。形興未質。名起未名。形名既兆。游氣亂清。雪竇拈起拄杖云。大眾拄杖。是形名雙舉。形即無形。名即無名。一等沒見識瞎漢。只認箇無形段無名姓底。便為極則。辜負法眼。違背永明。壽禪師唯心訣云。無一名不播如來之號。無一物不闡遮那之形。又有一等孤陋寡聞。不肯究理參問。只道。本來有甚。萬松道已。太多生。他云。如何免得。萬松道。本來少甚。爾但恁麼會去。因參法眼兼見天童。頌云。

The Master said: Mañjuśrī asked Vimalakīrti, 'What is the root of the body?' He answered, 'Desire is the root.' He asked, 'What is the root of desire?' He answered, 'False discrimination is the root.' He asked, 'What is the root of false discrimination?' He answered, 'Perverted thought is the root.' He asked, 'What is the root of perverted thought?' He answered, 'Non-abiding is the root.' He asked again, 'What is the root of non-abiding?' He answered, 'Non-abiding has no root. From this root of non-abiding, Mañjuśrī, all phenomena are established.' Master Zhao's commentary says: 'The mind is like water: when calm, it reflects; when agitated, it has no mirror-clarity. Muddied by delusion and craving, fanned by perverse winds, surging and tossing with waves, it never abides even for an instant. If one contemplates phenomena with this, what is not perverted? It is like looking into a bubbling spring and reproaching oneself for not seeing one's original face—such a thing has never been.' He also says: 'If the stirring of the mind is taken as the root, then there is the characteristic of a cause; when the principle of life first stirs, there is no further root. If non-existence is taken as the root, then cause arises from non-existence; yet non-existence is not caused by non-existence, so there is no further root.' He also says: 'Because of non-abiding, there is perverted thought; because of perverted thought, there is discrimination; because of discrimination, there is desire; because of desire, there is a body. Once there is a body, good and evil are displayed together. Once good and evil are displayed, the myriad phenomena arise. From this point on, words and numbers cannot exhaust them.' Master Zhao took the initial stirring of thought, the fundamental unawareness, as the root of non-abiding. In the Chuandeng lu, National Teacher Qingliang, answering the Crown Prince on the essentials of mind, said: 'The ultimate Way is rooted in one's mind; the nature of mind is rooted in non-abiding. The substance of the non-abiding mind is numinously knowing and unobscured.' National Teacher Anguo cited the Diamond Sūtra: 'One should produce the mind without abiding anywhere.' 'Without abiding anywhere' means not abiding in form, not abiding in sound, not abiding in delusion, not abiding in awakening, not abiding in substance, and not abiding in function. 'Producing the mind' means that in all places the one mind is manifested. If one produces mind abiding in good, good appears; if one produces mind abiding in evil, evil appears, and the original mind is concealed. If there is no abiding anywhere, the worlds of the ten directions are nothing but the one mind. The Sixth Patriarch asked Heze, 'A good friend has come from afar with great hardship. Did you bring the root with you? If you have the root, you should recognise its master—try to say.' Heze said, 'Taking non-abiding as the root, seeing is the master.' Heze's Xianzong ji says: 'Since the Bhagavān entered extinction, the twenty-eight patriarchs of the Western Heavens jointly transmitted the mind of non-abiding.' This root of non-abiding is just naming the fundamental affair 'non-abiding'. If reality and delusion are fused, the one contains multiple varieties, while the two are not of two sorts. Where Fayan answered, it comes from the Baocang lun: 'Forms emerge before they have substance; names arise before they are named. Once forms and names are portended, unsettled vapors confuse clarity.' Xuedou held up his staff and said, 'Assembly, the staff is a simultaneous raising of both form and name. Form is formless; name is nameless.' A sort of blind fellows lacking discernment merely recognize what has no form and no name or surname as the ultimate, letting down Fayan and going against Yongming. Dhyāna Master Shou's Weixin jue says: 'Not a single name fails to proclaim the Tathāgata's title; not a single thing fails to expound Vairocana's form.' There is yet another sort, narrow-minded and ignorant, who refuse to investigate principle and ask in study, merely saying, 'What is there originally?' Wansong says: This has already produced too much. Someone asks, 'How can it be avoided?' Wansong says, 'What was ever lacking originally? You just need to understand it in this way.' Due to investigating Fayan, one also sees Tiantong. The verse says: