大方廣圓覺修多羅了義經略疏 2.289

2.289

能所契合也。故《唯識》見道偈云：「若時於所緣，智都無所得，爾時住唯識，離二取相故。」智無所得，則此常覺不住。常覺即是無分別智，不住即不取種種戲論相故。離二取相，即此照與照者寂滅，智與真如平等平等，俱離能取、所取相故。彼文雖局於見道，而證理之義十地無殊。亦可不同凡夫，故云常覺。不同地前，故云不住。此則念無住相，覺住相無故不住矣。

Subject and object accord with each other. Therefore, the verse on the path of seeing in the Vijñaptimātratāsiddhi says: "When regarding the object of cognition, / Wisdom completely attains nothing, / At that time one abides in vijñapti-mātra, / Because one is free from the marks of the two graspings." When wisdom attains nothing, this is "constantly enlightened without abiding." Constant enlightenment is non-conceptual wisdom; non-abiding means not apprehending the marks of various conceptual proliferations. Freedom from the marks of the two graspings is this "illumination and that which illuminates are quiescent": wisdom and tathatā are equally identical, both being free from the marks of grasping subject and grasped object. Although that passage is restricted to the path of seeing, the meaning of realizing principle is not different across the ten bhūmis. It can also be said: not being like ordinary people, it says "constantly enlightened"; not being like those before the bhūmis, it says "without abiding." This is thoughts having no mark of abiding; because one is enlightened to the mark of abiding being non-existent, one does not abide.