宗鏡錄 95.12

95.12

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?