宗鏡錄 80.33

80.33

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.