宗鏡錄 95.5

95.5

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.