南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經 1.35

1.35

「小根之人，聞說此頓教，猶如大地草木根性自小者，若被大雨一沃，悉皆自倒，不能增長。小根之人，亦復如是。有般若之智，與大智之人亦無差別。因何聞法即不悟？緣邪見障重，煩惱根深，猶如大雲，蓋覆於日，不得風吹，日無能現。般若之智，亦無大小，為一切眾生，自有迷心，外修覓佛，未悟自性，即是小根人。聞其頓教，不信外修，但於自心，令自本性常起正見，一切邪見煩惱，塵勞眾生，當時盡悟，猶如大海，納於眾流，小水大水，合為一體，即是見性。內外不住，來去自由，能除執心，通達無礙，心修此行，即與《般若波羅蜜經》本無差別。

"When people of inferior capacity hear this sudden teaching spoken, they are like grasses and trees of the earth whose root nature is naturally small: if once drenched by a great rain, they all collapse of themselves and cannot grow. People of inferior capacity are also like this. They possess the wisdom of prajñā, no different from people of great wisdom. Why is it that upon hearing the Dharma they do not awaken? It is because the obstacle of wrong views is heavy and the roots of kleśas are deep, just like a great cloud covering the sun; without the wind blowing, the sun cannot appear. The wisdom of prajñā also has no large or small; it is because all sentient beings inherently have deluded minds, cultivating externally to seek the Buddha and not yet awakening to their own-nature, that they are people of inferior capacity. When they hear this sudden teaching, not placing faith in external cultivation, but only in their own minds causing their own original nature constantly to give rise to right view, then all wrong views, kleśas, and defilements of sentient beings are at that moment completely awakened from. It is just like the great ocean receiving the myriad streams, small waters and large waters merging into one body; this is seeing the nature. Non-abiding internally or externally, coming and going freely, able to eliminate clinging minds, completely penetrating without obstruction—when the mind cultivates this practice, there is fundamentally no difference from the Prajñāpāramitā Sūtra.