首楞嚴義疏注經 2.324

2.324

諸法無體，不覺故有，不覺即覺，元是菩提。《起信》云「念無自相，不離本覺，若離覺性則無不覺。」下經亦云「見與見緣似現前境，元我覺明。」即亦是中道義也。文殊前問，此諸物像及此見精元是何物等，故佛答云：元是菩提妙淨明體。此則顯一真法界離性離相，圓收諸法，無不是如，云何更說是見非見？即洗滌前來緣塵辨見，或見或塵是非之相。若不以三昧遣蕩，何能契此一如？故淨名息言，意在於此。

All dharmas lack substance; they exist because of non-enlightenment. Non-enlightenment is itself enlightenment, fundamentally bodhi. The *Awakening of Faith* says: "Thoughts lack their own characteristics and are not separate from original enlightenment; if one were separate from the nature of enlightenment, non-enlightenment would not exist." A later passage in the sūtra also says: "Seeing and the conditions of seeing seem like objects appearing before you, yet they are fundamentally my luminous enlightenment." This is also the meaning of the Middle Way. Mañjuśrī previously asked what fundamentally are these objective images and this quintessential seeing; therefore the Buddha answered: they are fundamentally the wondrous, pure, and bright substance of bodhi. This reveals that the one true dharmadhātu is free from nature and free from characteristics, perfectly subsuming all dharmas so that none is not tathatā; how could one further speak of being seeing or not being seeing? This completely washes away the earlier distinguishing of seeing based on dusts and conditions, the characteristics of "is" and "is not" regarding seeing or dust. If one does not clear them away by means of samādhi, how could one accord with this oneness of tathatā? Thus, Vimalakīrti's cessation of speech had its intention here.