華嚴經義海百門 1.133

1.133

初、簡正見者，如見塵名相是邪，見塵空寂是正。又若以見見於塵，此非為正；以不見見於塵，此亦非正。但知塵全是見，不復更見，以不見見於塵也。然見此塵時，不可以慧眼見、法眼看、佛眼觀、肉眼視、天眼瞻見於塵也，以塵即慧、即法、即佛、即肉、即天，不復更以慧眼見、眼見。又若見即不見，謂以見見即不契塵也。若不見即見，謂更將不見以見於塵，亦不契於塵也。若不見即不見，謂不知塵是見，名為總不見也。若見即見，謂知塵全是見，方名為見。經云「見者即是垢，彼則無所見。諸佛離所見，是故見清淨。」

First, determining correct view: seeing the names and marks of the dust mote is wrong; seeing that the dust mote is empty and tranquil is correct. Furthermore, if one sees the dust mote with seeing, this is not correct; if one sees the dust mote with non-seeing, this is also not correct. One merely knows that the dust mote is entirely seeing, and does not see further, seeing the dust mote through non-seeing. However, when seeing this dust mote, one cannot see the dust mote by seeing with the wisdom eye, viewing with the dharma eye, contemplating with the buddha eye, observing with the physical eye, or gazing with the divine eye, because the dust mote is itself wisdom, is itself dharma, is itself buddha, is itself the physical, is itself the divine, and one does not further see with the wisdom eye or seeing eye. Furthermore, if seeing is non-seeing, it means that seeing with seeing does not accord with the dust mote. If non-seeing is seeing, it means that if one further uses non-seeing to see the dust mote, it also does not accord with the dust mote. If non-seeing is non-seeing, it means not knowing that the dust mote is seeing, which is called not seeing at all. If seeing is seeing, it means knowing that the dust mote is entirely seeing, which is then called seeing. A sūtra states: "That which sees is defilement; it sees nothing at all. The Buddhas are free from that which is seen; therefore their seeing is pure."