佛果圜悟禪師碧巖錄 10.18

10.18

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.