宗鏡錄 99.24

99.24

顯宗論云。我此禪門一乘妙旨。以無念為宗。無住為本。真空為體。妙有為用。夫真如無念。非念想能知。實相無生。豈色心能見。真如無念。念者即念真如。實相無生。生者即生實相。無住而住。常住涅槃。無行而行。能超彼岸。如如不動。動用無窮。念念無求常求無念。用而常空。空而常用。用而不有。即是真空。空而不無。便成妙有。妙有即摩訶般若。真空即清淨涅槃。般若無見。能見涅槃。涅槃無生。能生般若。西天諸祖。共傳無住之心。同說如來知見。

The Xianzong lun says: “The wondrous purport of the ekayāna of this Chan gate takes thoughtlessness as its source, non-abiding as its basis, true emptiness as its substance, and wondrous existence as its function. Now, tathatā is without thought; it cannot be known by thoughts and concepts. The real mark is without arising; how could it be seen by form and mind? Tathatā is without thought; thinking is just thinking of tathatā. The real mark is without arising; arising is just the arising of the real mark. Abiding without abiding, one constantly abides in nirvāṇa. Practicing without practicing, one is able to cross to the other shore. Motionless in suchness, its active functions are inexhaustible. Thought after thought without seeking, it constantly seeks thoughtlessness. Functioning yet constantly empty, empty yet constantly functioning. Functioning yet not existent—this is true emptiness. Empty yet not non-existent—this becomes wondrous existence. Wondrous existence is mahāprajñā; true emptiness is pure nirvāṇa. Prajñā is without sight, yet able to see nirvāṇa; nirvāṇa is without arising, yet able to give rise to prajñā. The patriarchs of India mutually transmitted the non-abiding mind and together expounded the knowledge and vision of the Tathāgata.”