宗鏡錄 78.29

78.29

答。一切諸法。本不自言是非垢淨。亦無心繫縛人。但人自虛妄計著。作。若干種解。起。若干種見。生若干種畏愛。但了諸法不自生。皆從。自己顛倒取相而有。知心與境。本不相到。當處解脫。一一諸法。一一諸心。當處寂滅。當處是道場。又本有之性。不可名目。本來不是凡。不是聖。不是愚。不是智。不是垢。不是淨。亦非空有善惡。與諸染法相應。名眾生界。與諸淨法相應。名人天二乘。若垢淨心盡。不住繫縛解脫。無一切有為無為縛脫等心量。處於生死。其心自在。畢竟不與諸虛幻塵勞蘊界生死。諸入和合。逈然無住。一切不拘。去來無礙。往來生死。如門開相似。

He replied: ‘All dharmas fundamentally do not say of themselves that they are right or wrong, defiled or pure, nor do they have a mind to bind people. It is only that people themselves falsely conceptualize and attach, forming several kinds of understanding, giving rise to several kinds of views, and generating several kinds of fear and love. If one only understands that dharmas do not arise of themselves, but all exist through one's own inverted grasping of characteristics, and knows that mind and objects fundamentally never reach each other, there is liberation right where one is. Each and every dharma and each and every mind is quiescent extinction right where it is, and right where it is, it is the place of enlightenment. Furthermore, the inherently existing nature cannot be named. Fundamentally it is neither ordinary nor holy, neither foolish nor wise, neither defiled nor pure, neither empty nor existent, neither good nor evil. When concordant with defiled dharmas, it is called the realm of sentient beings; when concordant with pure dharmas, it is called humans, gods, and the two vehicles. If the mind of defilement and purity is exhausted, not dwelling in bondage or liberation, without any mental measures of conditioned, unconditioned, bound, or liberated, then dwelling in saṃsāra, the mind is autonomous. Ultimately, it does not coalesce with the illusory dusts, afflictions, aggregates, realms, saṃsāra, and sense-bases. Remotely free of abiding, unconstrained by anything, its going and coming are unobstructed, traversing saṃsāra just like passing through an open door.’