首楞嚴義疏注經 10.177

10.177

世界、身心皆唯識現，今識陰盡，唯是覺體。覺體明妙如淨瑠璃，一無障礙，名內外明徹。身心為內，世界為外，俱無所得，故云明徹。前文云「十方國土皎然清淨，譬如瑠璃內懸寶月，身心快然，妙圓平等，獲大安隱，一切如來密圓淨妙皆現其中，是人即獲無生法忍。」即知識陰盡者是隨分覺也。文殊亦云：「一處成休復，六用皆不成，塵垢應念消，成圓明淨妙。」

The worlds, body, and mind are all manifested by consciousness alone. Now that the aggregate of consciousness is exhausted, there is only the substance of awakening. The substance of awakening is luminous and wondrous like pure vaidūrya, completely unobstructed, which is called 'clear and thoroughly transparent within and without.' The body and mind are the internal; the worlds are the external. Both are ungraspable; hence it says 'clear and thoroughly transparent.' The earlier text says: 'The lands of the ten directions are brilliantly pure, like a precious moon suspended inside vaidūrya; body and mind are blissful, wonderfully perfect and equal, attaining great tranquility, and all tathāgatas' secret, perfect, pure, and wondrous [states] appear within them; this person immediately attains the forbearance of non-arising dharmas.' Thus we know that the exhaustion of the aggregate of consciousness is awakening according to one's portion. Mañjuśrī also says: 'When one place comes to rest, the six functions all fail to arise; dust and defilement vanish in an instant, accomplishing perfect lucidity, pure and wondrous.'