萬松老人評唱天童覺和尚頌古從容庵錄 6.35

6.35

師云。天童見雪竇引經簡略。亦概舉教眼。舉處雖略。頌處甚詳。楞嚴第二。先明非見之物是前塵。次明非物之見是真性。今全舉次段。正是此公案。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。長水璿師注云。此文之意。展轉結歸。都有五重。經文存三而隱二意。若具論者合云。若不見吾不見之處。亦不見吾見處。既不見吾見處。吾見自然非物。吾見若非是物。汝見亦非是物。汝見既非是物。云何非汝真見。佛果舉。阿難意。世界燈籠露柱。皆有名相。見精明元。喚作甚麼物。願令我見。佛意我見香臺時。爾作麼生。阿難云。我亦見香臺。即是見佛見處。佛言。我見香臺則可知。我若不見香臺時。爾作麼生。阿難云。我亦不見香臺。即是見佛不見。佛言。汝云不見。自是汝知。他人不見處。爾如何得知。古人到這裏。只可自知。與人說不得。雪竇出教眼。單頌見佛。天童深得經意。頌出真見。頌云。

The Master said: Tiantong saw that Xuedou cited the sūtra briefly, and also broadly raised the eye of the teaching. Though the citation was brief, his verse is very detailed. In the second fascicle of the Śūraṅgama, it first clarifies that the object which is not seeing is external dust; next it clarifies that the seeing which is not an object is the true nature. Now citing this latter passage in full is precisely this gong'an. The sūtra says: "If seeing were an object, then you could also see my seeing. If you saw the same thing, that would be called seeing mine. When I do not see, why do you not see the place where I do not see? If you see my not-seeing, it is naturally not the aspect of that not-seeing. If you do not see the ground of my not-seeing, it is naturally not an object; why is it not you?" Master Xuan of Changshui commented: "The meaning of this text concludes and returns through five layers in turn. The sūtra text retains three and conceals two meanings. If discussed fully, it should say: 'If you do not see the place where I do not see, you also do not see where I see. Since you do not see where I see, my seeing is naturally not an object. If my seeing is not an object, your seeing is also not an object. Since your seeing is not an object, why is it not your true seeing?'" Foguo raised this: "Ānanda meant, 'The world, lanterns, and open pillars all have names and forms. The essential, bright origin of seeing—what kind of object is it called? Please let me see it.' The Buddha meant, 'When I see the incense burner, what about you?' Ānanda said, 'I also see the incense burner; this is seeing where the Buddha sees.' The Buddha said, 'When I see the incense burner, that can be known. When I do not see the incense burner, what about you?' Ānanda said, 'I also do not see the incense burner; this is seeing the Buddha's not-seeing.' The Buddha said, 'You say you do not see; that is your own knowing. The place where another does not see—how can you know it?' When the ancients reached here, it could only be known for oneself; it cannot be spoken to others." Xuedou brought out the eye of the teaching, solely versifying seeing the Buddha. Tiantong deeply grasped the meaning of the sūtra, versifying the true seeing. The verse says: