宗鏡錄 99.24

99.24

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.”