宗鏡錄 66.16

66.16

答。心不去不住而能知。如般若中說。一切法無來無去相。云何言心有來去。若有來去。即墮常見。諸法無有定相。知心不住。為無常相。結使未斷。或生吾我。如是思惟。若心無常。誰知是心。心為屬誰。誰為心主。而受苦樂。一切諸物。誰之所有。即分別知。無有別主。但於五陰計有人相。而生我心。以我心故。生我所。我所心生故。有利益我者生貪欲。違逆我者而生瞋恚。愛等諸煩惱。假名為縛。若修道解是縛而得解脫。即名涅槃。更無有法。名為涅槃。如人被械得脫。而作戲論。是械是脚。何者是解脫。是人可怪。於脚械外。更求解脫。眾生亦如是。離五陰滅。更求解脫。故知有識則繫縛。無識則解脫。若離五陰空別求解脫者。如離此方空。別求他方空。故思益經云。愚於陰界入。而欲求菩提。蔭界入即是。離是無菩提。

Answer: 'The mind does not go and does not abide, yet it can know. As it is said in the Prajñā[pāramitāsūtra], all dharmas are devoid of the characteristics of coming and going. How could one say that the mind has coming and going? If it had coming and going, it would fall into the view of permanence. Dharmas have no fixed characteristics; knowing that the mind does not abide is the characteristic of impermanence. When fetters have not yet been severed, [the thought of] "I" and "mine" may arise, reflecting in this way: "If the mind is impermanent, who knows this mind? To whom does the mind belong? Who is the master of the mind that receives suffering and pleasure? To whom do all things belong?" One then discriminates and knows that there is no separate master; merely upon the five skandhas one conceives the characteristic of a person and generates the mind of a self. Because of the mind of a self, "mine" arises. Because the mind of "mine" arises, one generates greed toward what benefits oneself, and generates anger toward what opposes oneself. Defilements such as craving are conventionally designated as "binding." If by cultivating the path one unties this binding and attains liberation, this is called nirvāṇa. There is no other dharma called nirvāṇa. It is like a person who, upon being freed from shackles, engages in frivolous debate: "These are shackles, these are legs; which one is liberation?" Such a person is absurd, seeking liberation apart from the legs and shackles. Sentient beings are also like this, seeking liberation apart from the cessation of the five skandhas. Therefore, know that where there is consciousness, there is bondage; where there is no consciousness, there is liberation. If one seeks liberation separately apart from the emptiness of the five skandhas, it is like leaving the space of this place to seek space elsewhere. Hence the Viśeṣacintabrahmaparipṛcchāsūtra says: "Foolish about the skandhas, dhātus, and āyatanas, / Yet wishing to seek bodhi; / The skandhas, dhātus, and āyatanas are precisely it— / Apart from these, there is no bodhi."'