宗鏡錄 95.5

95.5

大樹緊那羅王所問經云。爾時天冠菩薩。問於大樹緊那羅王。如是琴中妙偈。從何而出。答言。善男子。從諸眾生音聲中出。又問。諸眾生音。從何而出。答言。善男子。眾生音聲。從虛空出。乃至當知是聲。即虛空性。聞已便滅。若其滅已同空性住。是故諸法。若說不說。同虛空性。是故應當不捨空際。如音聲分。諸法亦爾。乃至又以音聲。名為言說。然是音聲。無有住處。若無住處。則無堅實。則名為實。若其是實。則不可壞。若不可壞。則無有起。若無有起。則無有滅。若無有滅。是名清淨。若是清淨。是則白淨。若是白淨。是則無垢。若是無垢。則是光明。若是光明。則是心性。若是心性。則是出過。若是出過。則出過諸相。若出過諸相。則是正位。若菩薩在正位。是則名得無生法忍。釋曰。入一心正位。是究竟指歸。最後垂示。言窮理極。更無過矣。

The Drumakinnararājaparipṛcchāsūtra says: 'At that time, Bodhisattva Tianguan asked Drumakinnararāja: "From where do these wondrous verses in the lute come forth?" He replied: "Good son, they come forth from the sounds of sentient beings." He asked again: "From where do the sounds of sentient beings come forth?" He replied: "Good son, the sounds of sentient beings come forth from empty space." … [and so on, up to] "You should know that this sound is the very nature of empty space. Once heard, it is extinguished; when extinguished, it abides together with the nature of space. Therefore, whether preached or not preached, all dharmas are identical with the nature of empty space. For this reason, one should not abandon the limit of space. Just as it is with sound, so it is with all dharmas." … [and so on, up to] "Furthermore, because of sound, it is called speech. However, this sound has no abiding place. If it has no abiding place, then it lacks solid reality; [lacking solid reality], it is called real. If it is real, then it cannot be destroyed. If it cannot be destroyed, then it has no arising. If it has no arising, then it has no ceasing. If it has no ceasing, this is called pure. If it is pure, then it is spotless. If it is spotless, then it is stainless. If it is stainless, then it is luminous. If it is luminous, then it is the nature of citta. If it is the nature of citta, then it is transcending. If it is transcending, then it transcends all characteristics. If it transcends all characteristics, then it is the correct status. If a bodhisattva abides in the correct status, this is called attaining the forbearance of the non-arising of dharmas."
Explanation: Entering the correct status of the one mind is the ultimate destination and final instruction; its words exhaust the utmost principle, and nothing further surpasses it.