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 1.32

1.32

"What is called prajñā? Prajñā is wisdom. At all times, from thought to thought not being foolish, constantly practicing wisdom, is called the practice of prajñā. One thought of foolishness, and prajñā is severed; one thought of wisdom, and prajñā is born. Worldly people are constantly foolish in their minds, yet say of themselves, 'I cultivate prajñā.' Prajñā has no shape or form; the nature of wisdom is it. What is called pāramitā? This is Sanskrit from the Western regions; in the language of the Tang it means 'arriving at the other shore.' Understanding its meaning, one is free from arising and ceasing; clinging to sensory realms, arising and ceasing occur. Just as water having waves is this shore; being free from sensory realms, there is no arising or ceasing, like water flowing forever onward, and therefore it is called arriving at the other shore; hence it is named pāramitā. Deluded people recite it with their mouths; wise people practice it in their minds. When you [merely] think it, there is falsity; if there is falsity, it is not truly real. If from thought to thought you practice it, this is called truly real. Those who awaken to this Dharma awaken to the Dharma of prajñā and cultivate the practice of prajñā. If you do not cultivate it, you are an ordinary person; with one thought of cultivation, your dharmakāya equals the Buddha. Kalyāṇamitras! Kleśa is itself bodhi. A preceding thought of delusion makes an ordinary person; a subsequent thought of awakening makes a Buddha. Kalyāṇamitras! Mahāprajñāpāramitā is the most honoured, supreme, and foremost, non-abiding, without going and without coming. The Buddhas of the three periods of time emerge from it; using great wisdom they arrive at the other shore, smashing the five skandhas, kleśas, and defilements. It is the most honoured, supreme, and foremost. Praise the teaching of the Supreme Vehicle; cultivating it, you will definitely become a Buddha. Without going, without abiding, and without coming and going, samādhi and prajñā are equal, not tainted by any phenomena; from it the Buddhas of the three periods of time transform the three poisons into śīla, samādhi, and prajñā.