大般涅槃經集解 55.38

55.38

案僧亮曰：稱第六問佛何眼見故也。初得名慧，滿足佛為菩提，行者進趣名行。住十住故者，應去不去名住也。住不住者，不應去而住非住也。又云不去不住。十住在生滅境，故有去住；佛不生不滅，不去不住也。僧宗曰：就答中有四翻。第一明佛與菩薩見有了不了；第二明乃至十地尚不了了，況其餘耶？至極雖復妙絕，非常情所察，若因跡尋本，可以知也。第三修戒定為因，則其理也。第四結聞見之理，以曉前宗也。此則第一翻也。

Sengliang comments: This corresponds to the sixth question regarding what eye the Buddha sees with. The initial attainment is called wisdom; its complete fulfillment in the Buddha is bodhi; the practitioner's forward progress is called practice. As for 'because of abiding in the ten stages': should go and not going is called abiding. 'Abiding in non-abiding': should not go, yet abiding, is non-abiding. It is also said: neither going nor abiding. The ten stages are in the realm of arising and ceasing, hence there is going and abiding; the Buddha neither arises nor ceases, neither goes nor abides. Sengzong comments: In this answer there are four turns. First, it clarifies that between the Buddha and bodhisattvas, seeing is clear or not clear; second, it clarifies that even up to the tenth stage it is still not clear, how much less for the rest? Although the ultimate is subtle and transcendent, beyond what ordinary consciousness can examine, if one traces the root from the traces, it can be known. Third, cultivating precepts and concentration serves as the cause, which accords with its principle. Fourth, it concludes with the principle of seeing by hearing, in order to elucidate the former tenet. This then is the first turn.