仁王般若經疏 1.133

1.133

大王菩薩見境見智下，答中第五結上舉非顯是。就文有二：初舉非；從六識下，明顯是。舉非中見境見智者，上明境智俱空，今菩薩若有見境智之別者，非聖見也。見境者是其塵執，見智者是識執。言見說見受者，是其人執。此等不見人法二空，故名非聖見也。妄執人法惑心翻境，名為倒想見法。違理背聖，名曰凡夫也。見三界者眾生果報之名也，此三界者器世間；三界報者，眾生受用住處名為果報也。

From "Great King! If a bodhisattva sees an object and sees wisdom" onwards is the fifth part of the response, concluding the above by presenting what is false to reveal what is true. In the text there are two parts: first, presenting what is false; from "the six vijñānas" onwards, clearly revealing what is true. In presenting what is false, "sees an object and sees wisdom" refers to what was clarified above: object and wisdom are both empty; now, if a bodhisattva sees a distinction between object and wisdom, this is not noble seeing. Seeing an object is grasping at dust; seeing wisdom is grasping at consciousness. Saying "sees preaching and sees receiving" is grasping at persons. Because such [views] do not see the two emptinesses of persons and dharmas, they are called "not noble seeing". Falsely grasping at persons and dharmas, the deluded mind overturns the object, which is called "seeing dharmas with inverted notions". Going against principle and turning away from the noble is called being an "ordinary person". As for "seeing the three realms is the name of the retributive effects of sentient beings", these three realms are the container world; the retributions of the three realms are the dwelling places enjoyed by sentient beings, called "retributive effects".