宗鏡錄 94.12

94.12

首楞嚴經云。佛告文殊。及諸大眾。十方如來。及大菩薩。於其自住三摩地中。見與見緣。并所想相。如虛空華。本無所有。此見及緣。元是菩提妙淨明體。云何於中。有是非是。文殊。吾今問汝。如汝文殊。更有文殊。是文殊者。為無文殊。如是世尊。我真文殊。無是文殊。何以故。若有是者。則二文殊。然我今日。非無文殊。於中實無是非二相。佛言。此見妙明。與諸空塵。亦復如是。本是妙明無上菩提。淨圓真心。妄為色空。及與聞見。如第二月。誰為是月。又誰非月。文殊。但一月真。中間自無是月非月。是以汝今觀見與塵。種種發明。名為妄想。不能於中。出是非是。由是精真妙覺明性故。能令汝出指非指。

The Śūraṅgamasūtra says: "The Buddha told Mañjuśrī and the great assembly: 'The tathāgatas and great bodhisattvas of the ten directions, in the samādhis in which they abide, see that the seeing and the conditions of seeing, together with the characteristics that are thought, are like sky-flowers, originally non-existent. This seeing and its conditions are fundamentally the wondrous, pure, and luminous substance of bodhi. How could there be within it what is right and what is not right? Mañjuśrī, I now ask you: as you are Mañjuśrī, is there another Mañjuśrī who is Mañjuśrī, or is there no Mañjuśrī?' 'Just so, World-Honoured One. I am truly Mañjuśrī; there is no "is Mañjuśrī". Why? If there were an "is", there would be two Mañjuśrīs. Yet today I am not devoid of Mañjuśrī; within this, there are truly no two characteristics of "is" and "is not".' The Buddha said: 'This wondrously luminous seeing, along with all empty dusts, is also like this. Fundamentally it is the wondrously luminous, unsurpassed bodhi, the pure and complete true citta, falsely taken as form, voidness, hearing, and seeing. It is like a second moon: which one is the moon, and which one is not the moon? Mañjuśrī, there is only one true moon; in between there is naturally no "is moon" or "not moon". Therefore, when you now observe seeing and dusts, the various elucidations are named false thoughts; you cannot, within them, escape "is" and "is not". It is because of this refined, true, wondrous, enlightened, and luminous nature that you can escape pointing and not pointing.'"