般若波羅蜜多心經幽贊 2.32

2.32

如應者言，若因緣色自本都無，應諸愚夫先來智者，是則凡聖互是聖凡，自處師資，實為誰迷？勝空者言，煩惱成覺分，生死即涅槃，塵勞之儔為如來種，諸眾生等本來寂滅，豈非愚夫先即智者？

The proponent of conforming [teaching] says: 'If form born of causes and conditions is fundamentally nonexistent from the beginning, then all foolish persons should originally have been wise ones; thus ordinary beings and nobles would mutually be nobles and ordinary beings, and when teachers and disciples position themselves, for whom is there really delusion?' The proponent of supreme emptiness says: 'Afflictions become factors of awakening, birth-and-death is itself nirvāṇa, the company of defilements is the lineage of the Tathāgatas, and all sentient beings are originally in quiescence. How could it be that the foolish person is not originally the wise one?'