Having a Seeing Is Itself a Defilement

"If one abides within discrimination, one thereby destroys the pure eye; foolishness and wrong views increase, and one forever fails to see any buddha.
If one is able to understand wrongful dharmas as they truly are, without any inversion, knowing that falsehood is itself, at its very root, true — one's seeing of the Buddha then becomes pure.

Having a seeing is itself a defilement; this is then not yet true seeing; only by staying far removed from every kind of seeing does one then see the Buddha.
The Dharma spoken in the world's own language, living beings falsely discriminate; knowing that the world is entirely without arising — this is then true seeing of the world.

If one's seeing sees the world, that seeing is itself a mark of the world; being equal to it, as it truly is, without any difference at all — this is called a true seer.
If one sees things as equal, without any difference, and makes no discrimination toward things at all, this seeing is free of every delusion, and attains the sovereignty of the undefiled.

Every dharma of discrimination that every buddha has opened up and revealed — all of it cannot be found at all, because its own nature is pure.
The nature of dharmas is fundamentally pure, like empty space, without any mark at all; nothing at all is able to speak of it — the wise contemplate it thus.

Staying far removed from any notion of dharmas, taking no delight in any dharma at all, and likewise having nothing at all to cultivate — one is thereby able to see the great sage.
Just as Merit Wisdom has already said, this is what is called one who sees the Buddha: the very substance and nature of every practice there is, is entirely and utterly still."

"Rare indeed, greatly valiant and vigorous, is every immeasurable Tathāgata, his mind free of stain and utterly liberated, delivering himself and able to deliver others.
I behold the lamp of the world exactly as it truly is, without any inversion, just as one who has accumulated wisdom across immeasurable kalpas would see it.

Every deed of every ordinary being, without exception, swiftly returns to extinction; its own nature is like empty space — and it is for this reason that it is said to be without any end.
The wise speak of it as without end, and yet, in this too, there is nothing at all that is truly spoken; because its own nature is without end, one attains an inconceivable exhaustion.

Within what is spoken of as without end, no living being at all can be found; knowing that living beings' own nature is just so, one then beholds the one of great renown.
No seeing is spoken of as seeing; no arising is spoken of as living beings; whether it be the seeing or the living beings, one understands entirely that neither has any substance or nature at all.

That which is able to see and that which is seen, and the one who sees — all of these are entirely dispelled and cast aside; without destroying the true Dharma, this very person understands the Buddha.
If a person understands the Buddha, and the Dharma the Buddha himself proclaims, he is then able to illumine the world, just as the Buddha Vairocana himself does.

The perfectly awakened one skillfully opens up and reveals the single, pure path; the great being Diligent Wisdom proclaims immeasurable dharmas.
Whether it be existence or non-existence, every such notion is entirely dispelled and extinguished; thus is one able to see the Buddha, abiding within the very ultimate reality."