般若波羅蜜多心經幽贊 2.32

2.32

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?'