宗鏡錄 96.31

96.31

文殊般若經云。佛告文殊師利。汝已供養幾所諸佛。文殊師利言。我及諸佛。如幻化相。不見供養及與受者。佛告文殊師利。汝今可不住佛乘耶。文殊師利言。如我思惟。不見一法。何當得住於佛乘。佛言。文殊師利。汝不得佛乘乎。文殊師利言。如佛乘者。但有名字。非可得。亦不可見。我云何得。佛言。文殊。汝得無礙智乎。文殊師利言。我即無礙。云何以無礙而得無礙。佛言。汝坐道場乎。文殊師利言。一切如來。不坐道場。我今云何獨坐道場。何以故。現見諸法。住實際故。釋曰。若了一心實際。則一切無所得。於無所得中。故。能成辦無邊佛事。於事事中。皆不違實際故。若如是解者。未必是不坐道場。是坐道場。當坐道場時。是不坐道場矣。何以故。道場等不出實際故。

The *Mañjuśrīprajñāsūtra* says: 'The Buddha asked Mañjuśrī: "To how many Buddhas have you already made offerings?" / Mañjuśrī said: "I and all Buddhas are like illusory transformations; I see neither the offering nor the receiver." / The Buddha told Mañjuśrī: "Can it be that you now do not abide in the Buddha vehicle?" / Mañjuśrī said: "As I reflect upon it, I do not see a single dharma; how could I come to abide in the Buddha vehicle?" / The Buddha said: "Mañjuśrī, have you not attained the Buddha vehicle?" / Mañjuśrī said: "The Buddha vehicle exists in name only; it cannot be attained, nor can it be seen. How could I attain it?" / The Buddha said: "Mañjuśrī, have you attained unimpeded knowledge?" / Mañjuśrī said: "I myself am unimpeded; how could unimpededness attain unimpededness?" / The Buddha said: "Do you sit in the place of awakening?" / Mañjuśrī said: "All Tathāgatas do not sit in the place of awakening; how could I alone sit in the place of awakening? Why is this? Because all phenomena are presently seen to abide in the reality-limit." / Explanation: If one understands the reality-limit of the one mind, then nothing whatsoever can be attained. Within having nothing to attain, one is therefore able to accomplish boundless Buddha-works, because within each and every affair nothing departs from the reality-limit. If one understands in this way, it is not necessarily not sitting in the place of awakening—it is sitting in the place of awakening. At the very moment of sitting in the place of awakening, it is not sitting in the place of awakening. Why is this? Because the place of awakening and so forth do not transcend the reality-limit.