六祖大師法寶壇經 1.42

1.42

「善知識！摩訶般若波羅蜜，最尊最上最第一，無住無往亦無來，三世諸佛從中出。當用大智慧，打破五蘊煩惱塵勞。如此修行，定成佛道，變三毒為戒定慧。善知識！我此法門，從一般若生八萬四千智慧。何以故？為世人有八萬四千塵勞。若無塵勞，智慧常現，不離自性。悟此法者，即是無念，無憶無著，不起誑妄。用自真如性，以智慧觀照，於一切法不取不捨，即是見性成佛道。善知識！若欲入甚深法界及般若三昧者，須修般若行，持誦《金剛般若經》，即得見性。當知此經功德無量無邊，經中分明讚歎，莫能具說。此法門是最上乘，為大智人說，為上根人說。小根小智人聞，心生不信。何以故？譬如大龍下雨於閻浮提，城邑聚落，悉皆漂流如漂棗葉。若雨大海，不增不減。若大乘人，若最上乘人，聞說《金剛經》，心開悟解。故知本性自有般若之智，自用智慧，常觀照故，不假文字。譬如雨水，不從天有，元是龍能興致，令一切眾生、一切草木、有情無情，悉皆蒙潤。百川眾流，却入大海，合為一體。眾生本性般若之智，亦復如是。善知識！小根之人，聞此頓教，猶如草木根性小者，若被大雨，悉皆自倒，不能增長。小根之人，亦復如是。元有般若之智，與大智人更無差別，因何聞法不自開悟？緣邪見障重、煩惱根深。猶如大雲覆蓋於日，不得風吹，日光不現。般若之智亦無大小，為一切眾生自心迷悟不同，迷心外見，修行覓佛；未悟自性，即是小根。若開悟頓教，不能外修，但於自心常起正見，煩惱塵勞常不能染，即是見性。善知識！內外不住，去來自由，能除執心，通達無礙。能修此行，與般若經本無差別。

"Good friends! Mahāprajñāpāramitā is the most venerable, the highest, and the very first; it neither abides, nor goes, nor comes, and all Buddhas of the three times emerge from within it. One must use great wisdom to shatter the afflictions and defilements of the five aggregates. Practicing in this way, one is certain to achieve the Buddha path and transform the three poisons into morality, concentration, and wisdom. Good friends! This Dharma gate of mine generates eighty-four thousand wisdoms from a single prajñā. Why is this? Because worldly people have eighty-four thousand defilements. If there are no defilements, wisdom is constantly present, never departing from svabhāva. One who awakens to this Dharma is free of thought, free of recollection, free of attachment, and does not give rise to deception. Employing one's own nature of tathatā and contemplating with wisdom, neither grasping nor rejecting any phenomena—this is seeing into one's nature and attaining the Buddha path.
"Good friends! If you wish to enter the profound dharmadhātu and the prajñā-samādhi, you must practice the conduct of prajñā and recite the Diamond Prajñā Sūtra, and you will then achieve seeing into one's nature. You should know that the merits and virtues of this sūtra are measureless and boundless; it is clearly praised in the sūtra and cannot be fully spoken of. This Dharma gate is the Supreme Vehicle, spoken for people of great wisdom and spoken for people of superior faculties. When people of inferior faculties and small wisdom hear it, disbelief arises in their minds. Why is this? It is like when a great dragon makes rain fall upon Jambudvīpa: cities, towns, and villages are all swept away like drifting jujube leaves. But if it rains upon the great ocean, there is neither increase nor decrease. When people of the Mahāyāna or people of the Supreme Vehicle hear the Diamond Sūtra spoken, their minds open in awakening and understanding. Thus we know that our original nature inherently has the wisdom of prajñā; because we use our own wisdom and constantly contemplate, we do not rely on written words. It is like rainwater: it does not exist in the heavens, but originally is raised up by a dragon, causing all sentient beings, all grasses and trees, both sentient and insentient, to be moistened. The hundred rivers and myriad streams return to the great ocean, merging into a single body. The wisdom of prajñā of sentient beings' original nature is also like this.
"Good friends! When people of inferior faculties hear this sudden teaching, they are like grasses and trees of small root capacity: when struck by heavy rain, they all collapse on their own and cannot grow. People of inferior faculties are also like this. They originally possess the wisdom of prajñā, which is no different from that of people of great wisdom; why then do they not awaken on their own when hearing the Dharma? It is because the obstruction of their wrong views is heavy and the roots of their afflictions are deep. It is like a great cloud covering the sun; without the wind blowing, the sun's light cannot appear. The wisdom of prajñā also has neither great nor small; it is only that all sentient beings differ in their own minds between delusion and awakening. With deluded minds they look outside, practicing and seeking a buddha; not having awakened to svabhāva, they are of inferior faculties. If one awakens to the sudden teaching, one cannot practice outwardly, but merely constantly gives rise to right view in one's own mind, so that afflictions and defilements can never taint it—this is seeing into one's nature. Good friends! Not abiding internally or externally, coming and going freely, able to eliminate the clinging mind and penetrate without obstruction—if one can practice this conduct, it is fundamentally no different from the Prajñā Sūtra."