宗鏡錄 95.12

95.12

入一切佛境界經云。佛言。若得修行正念法者。彼無一法非是佛法。何以故。以覺一切法空故。乃至文殊師利言。修行正念者。不取不捨。即名正念。不觀不異。名為行。不著不縛不脫。名為行。不去不來。名為行。文殊師利。正念行者。彼處。無行無利。無果無證。何以故。文殊師利。心自性清淨故。彼心客塵煩惱染。而自性清淨心不染。而彼自性清淨心。即體無染。不染者。彼處無對治法故。以何法對治。能滅此煩惱。何以故。彼清淨非淨。即是本淨。若本淨者。即是不生。若不生者。彼即不染。若不染者彼不離染法。若不離染法者。彼滅一切染。以何等法滅一切染。彼不生。若不生者是菩提。菩提者名為平等。平等者。名為真如。真如者。名為不異。不異者。名為如實。住一切有為無為法。釋曰。但了無生。即入平等。言平等者。即一切有為無為如實之性。見此性故。以無住義住一切法中。若不達一切法。是一心真如平等無生之性。在染離染。俱為煩惱所染。若了諸法無生。則一切有為無為。皆是菩提之道。何所染耶。

The Sarvabuddhaviṣayāvatārasūtra says: 'The Buddha said: "If one attains the cultivation of the dharma of right mindfulness, for him not a single dharma is not the Buddhadharma. Why is this? Because he is awakened to the emptiness of all dharmas." … [and so on, up to] Mañjuśrī said: "One who cultivates right mindfulness neither grasps nor rejects; this is called right mindfulness. Not contemplating and not differentiating is called practice. Not attaching, not binding, and not releasing is called practice. Not going and not coming is called practice. Mañjuśrī, for the practitioner of right mindfulness, in that place there is no practice and no benefit, no fruit and no realization. Why is this? Mañjuśrī, because the citta's own nature is pure. That citta is defiled by adventitious kleśas, yet the fundamentally pure citta is not defiled. And that fundamentally pure citta is in its substance undefiled. Being undefiled, in that place there is no antidotal dharma. What dharma could serve as an antidote to extinguish this defilement? Why is this? That purity is not [acquired] purification; it is original purity. If it is original purity, it is non-arising. If it is non-arising, it is undefiled. If it is undefiled, it is not separated from defiled dharmas. If it is not separated from defiled dharmas, it extinguishes all defilements. By what dharma does it extinguish all defilements? It does not arise. If it does not arise, it is bodhi. Bodhi is called equanimity. Equanimity is called tathatā. Tathatā is called non-differentiation. Non-differentiation is called being as it truly is, abiding in all conditioned and unconditioned dharmas."
Explanation: Merely understanding non-arising, one immediately enters equanimity. What is called equanimity is the nature of all conditioned and unconditioned dharmas as they truly are. Because one sees this nature, one abides in all dharmas by meaning of non-abiding. If one does not comprehend that all dharmas are the nature of the equanimous non-arising of the one mind's tathatā, then whether in defilement or separated from defilement, one is equally defiled by kleśas. If one realizes that all dharmas are unarisen, then all conditioned and unconditioned dharmas are the path of bodhi; what could be defiled?