宗鏡錄 80.33

80.33

答。以十住菩薩。有行有住故。所以不了了見。若見性了了證實之時。不見。已外。更有菩提可行可住。以十住位。緣觀未盡故。心有所在。心有所在。故有所不在。是故不能覺一切法。至佛位息緣。真心平等。無處不在。無不在故。無有一法在於心外。亦無一心在於法外。心與法界。同體照明。故覺一切。又此心性。是真實了知義。遍照法界義。以本有為所照。以淨眼智明為能照。如涅槃經云。見性肉眼。即名佛眼。大涅槃經明二種見佛性。一相貌見。二了了見。相貌見者。謂登地菩薩。方便權智。識變似空。名相貌見。了了見者。謂地上菩薩。根本正智。親證真理。不變相緣。名了了見。即是親證。相貌見者。比量知。了了見者。現量得。

Answer: Because bodhisattvas of the ten abodes have practice and have abiding, they do not see it clearly. When one clearly sees the nature and realizes reality, one does not see, outside of oneself, any further bodhi that can be practiced or abided in. Because at the stage of the ten abodes the observation of conditions is not yet exhausted, their citta has a location. Because their citta has a location, there is somewhere it is not. Therefore, they cannot awaken to all dharmas. Reaching the Buddha stage, conditions cease, and the true citta is impartial and nowhere absent. Because it is nowhere absent, not a single dharma exists outside the citta, nor does a single mind exist outside dharmas. Citta and the dharmadhātu illuminate each other with the same substance; therefore, one awakens to everything. Furthermore, this nature of mind has the meaning of true and clear knowing, and the meaning of universally illuminating the dharmadhātu. It takes original existence as that which is illuminated, and the clear light of the pure eye and knowledge as that which illuminates. As the Nirvāṇa Sūtra says: "The fleshly eye that sees the nature is called the Buddha eye." The Mahāparinirvāṇa Sūtra clarifies two kinds of seeing the Buddha nature: first, seeing the appearance; second, clearly seeing. "Seeing the appearance" means that for bodhisattvas who have ascended to the stages (bhūmi), through expedient and conventional knowledge, consciousness transforms to resemble emptiness; this is called seeing the appearance. "Clearly seeing" means that for bodhisattvas on the stages, through fundamental correct knowledge, they directly realize the true principle without transforming characteristics and conditioning [them]; this is called clearly seeing, which is direct realization. Seeing the appearance is known through inferential valid cognition; clearly seeing is attained through direct perception.