佛果圜悟禪師碧巖錄 10.18

10.18

楞嚴經云。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。雪竇到此。引經文不盡。全引則可見。經云。若見是物。則汝亦可見吾之見。若同見者。名為見吾。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。辭多不錄。阿難意道。世界燈籠露柱。皆可有名。亦要世尊指出此妙精元明。喚作什麼物。教我見佛意。世尊云。我見香臺。阿難云。我亦見香臺。即是佛見。世尊云。我見香臺則可知。我若不見香臺時。爾作麼生見。阿難云。我不見香臺時。即是見佛。佛云。我云不見。自是我知。汝云不見。自是汝知。他人不見處。爾如何得知。古人云。到這裏。只可自知。與人說不得。只如世尊道。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。若道認見為有物。未能拂迹。吾不見時。如羚羊掛角。聲響蹤跡。氣息都絕。爾向什麼處摸索。經意初縱破。後奪破。雪竇出教眼頌。亦不頌物。亦不頌見與不見。直只頌見佛也。

The Śūraṅgama Sūtra says: "When I do not see, why do you not see where I do not see? If you see the not-seeing, it is naturally not that character of not-seeing; if you do not see where I do not see, it is naturally not an object; how is it not you?" Here, Xuedou did not quote the sūtra text in full. If quoted in full, it can be seen. The sūtra says: "If seeing were an object, then you could also see my seeing. If seeing together were called seeing me, when I do not see, why do you not see where I do not see? If you see the not-seeing, it is naturally not that character of not-seeing; if you do not see where I do not see, it is naturally not an object; how is it not you?" The text is long and will not be recorded. Ānanda meant: "Lanterns and pillars in the world can all have names; I also want the Bhagavat to point out what object this wondrous, quintessential, primal illumination is called, so as to let me see the Buddha's intent." The Bhagavat said, "I see the incense burner." Ānanda said, "I also see the incense burner; that is the Buddha's seeing." The Bhagavat said, "When I see the incense burner, that can be known; when I do not see the incense burner, how do you see?" Ānanda said, "When I do not see the incense burner, that is seeing the Buddha." The Buddha said, "When I say 'not seeing,' I know it myself; when you say 'not seeing,' you know it yourself. Where another does not see, how could you know?" An ancient said: "Reaching here, one can only know it for oneself; it cannot be spoken to others." Just like the Bhagavat saying: "When I do not see, why do you not see where I do not see? If you see the not-seeing, it is naturally not that character of not-seeing; if you do not see where I do not see, it is naturally not an object; how is it not you?" If you say that taking seeing as an object fails to wipe away traces, then when I do not see, it is like an antelope hanging by its horns: sound, tracks, and breath are all cut off. Where will you grope for it? The sūtra's meaning first breaks it by letting go, and then breaks it by taking away. Xuedou brought forth the eye of the doctrine to eulogise it; he neither eulogised objects, nor eulogised seeing and not seeing; he directly eulogised seeing the Buddha.