六祖大師法寶壇經 1.130

1.130

師然之，復語誠曰：「汝師戒定慧，勸小根智人；吾戒定慧，勸大根智人。若悟自性，亦不立菩提涅槃，亦不立解脫知見。無一法可得，方能建立萬法。若解此意，亦名佛身，亦名菩提涅槃，亦名解脫知見。見性之人，立亦得、不立亦得，去來自由，無滯無礙，應用隨作，應語隨答，普見化身，不離自性，即得自在神通游戲三昧，是名見性。」志誠再啟師曰：「如何是不立義？」師曰：「自性無非、無癡無亂，念念般若觀照，常離法相，自由自在，縱橫盡得，有何可立？自性自悟，頓悟頓修，亦無漸次，所以不立一切法。諸法寂滅，有何次第？」志誠禮拜，願為執侍，朝夕不懈（誠吉州太和人也）。

The Master approved this, and again said to Cheng: "Your teacher's precepts, samādhi, and wisdom encourage people of small capacity and wisdom; my precepts, samādhi, and wisdom encourage people of great capacity and wisdom. If one awakens to svabhāva, one also does not establish bodhi or nirvāṇa, nor does one establish the vision and knowledge of liberation. Only when there is not a single dharma to be attained can one establish the myriad dharmas. If one understands this meaning, it is also called the Buddha-body, also called bodhi and nirvāṇa, and also called the vision and knowledge of liberation. A person who has seen into their nature may establish them or not establish them; coming and going freely, without stagnation or obstruction, functioning responsively according to action, answering responsively according to words, universally seeing nirmāṇakāyas without departing from svabhāva, they immediately attain the samādhi of the free play of spiritual powers—this is called seeing into one's nature." Zhicheng inquired again of the Master: "What is the meaning of 'not establishing'?" The Master said: "Svabhāva is free of wrongdoing, free of delusion, and free of distraction; thought after thought, prajñā contemplates and illuminates, constantly free of the marks of dharmas, free and unconstrained, master of all situations—what is there to establish? Svabhāva is self-awakened, suddenly awakened and suddenly cultivated, with no gradual stages; therefore, one does not establish any dharmas. All dharmas are tranquil and extinguished—what stages could there be?" Zhicheng bowed and wished to become an attendant, serving tirelessly morning and night. (Cheng was a native of Taihe in Jizhou.)