宗鏡錄 80.31

80.31

Answer: The Nirvāṇa Sūtra says: "Because it is seen with the Buddha eye, it is clearly comprehended." Because with the Buddha eye one sees all diverse things such as good and bad, they are entirely unmoved; this is on account of seeing the nature. The Vimalakīrti Sūtra says: "Skillfully distinguishing the characteristics of all dharmas, yet unmoved in the primary truth." This takes the mind's unimpeded illumination as the eye; it is not grasping what is confronted by faculties and objects. Therefore, the fleshly eye sees the coarse, the divine eye observes the fine, the wisdom eye clarifies emptiness, the Dharma eye discerns existence, and the Buddha eye observes the non-dual characteristic, the principle of the one reality. The "Leaving the World" chapter of the Avataṃsaka Sūtra explains ten eyes: namely, the fleshly eye, because it sees all forms; the divine eye, because it sees the minds of all sentient beings; the wisdom eye, because it sees the realms of all the faculties of sentient beings; the Dharma eye, because it sees the true characteristic of all dharmas; the Buddha eye, because it sees the ten powers of the Tathāgata; the knowledge eye, because it sees all dharmas; the light eye, because it sees the Buddha's light; the eye transcending birth and death, because it sees nirvāṇa; the unimpeded eye, because what it sees is without obstruction; and the omniscient eye, because it sees the universal gateway of the dharmadhātu. Furthermore, regarding what is seen by the wisdom eye, having no dharma that can be seen is called "seeing" because seeing the emptiness of dharmas is called the wisdom eye. It is not that the wisdom eye alone can see; the five eyes are all manifested together. These five eyes shine like a thousand suns; throughout the ten directions, there is nowhere they do not see. In all places, the earth is as flat as the palm of a hand, free from all defilements and evils. If there were something to be seen, that would be congenital blindness. Why is this? Because it is non-existent. One should know that there is no emptiness; form and emptiness are both discarded. Furthermore, seeing that all dust is completely the eye, it can no longer be seen. Hearing that all sounds are completely the ear, it is no longer heard. Therefore it is said: "All sounds are the Buddha's voice; all forms are the Buddha's form." It is also said: "Apart from the mind, there is not a single dharma. Even if one sees the internal and external, it is merely what is seen by one's own mind; there is no separate internal and external. Here there is no fault." Down to: when one comprehends dust, dust is completely knowing. One never knows dust with knowing, for then there would be an object of knowledge. If knowing is in non-knowing, it is not different from knowing. Now dust is itself knowing; one no longer uses knowing and non-knowing to know non-knowing. There is merely no knowing of subject and object; it is not that there is no knowing. This alone reveals non-knowing. The sūtra says: "All dharmas manifest; each does not know the other." Seeing is also like this. Furthermore, regarding hearing: the Perfect Teaching explains the self; since the self is itself hearing, the capable of hearing and the heard are both the dharmadhātu. Therefore, outside of myself there is no separate hearing. Therefore, whether seeing or hearing, whether knowing or perceiving, all are the one mind. The Avataṃsaka Sūtra says: "What is seen cannot be seen; what is heard cannot be heard; what is known cannot be known. The one mind is inconceivable."