首楞嚴義疏注經 2.339

2.339

妄想若存，心境難脫，故不能出是非是相。若一念不生，前後際斷，唯一妙覺，湛然周遍，於中更無是相非相。指即是見也，非指即非見也，但文變耳。然文字法師，困於章句，竟不能通一相一味者，莫不競執空華、爭馳二月攻乎異端，彼我天隔。苟能居一切時不起妄念，於諸妄心亦不息滅，住妄想境不加了知，於無了知不辨真實，斯則隨順覺性，云何更容是、非是相於其間哉。

If delusive thinking remains, mind and objects are hard to break free from, and thus one cannot transcend the characteristics of "is" and "is not." If not a single thought arises, the anterior and posterior limits are severed, and there is solely the one wondrous enlightenment, serene and pervasive, within which there is no longer any characteristic of "is" or "is not." "Pointing out" is seeing; "not pointing out" is not-seeing—it is merely a change of phrasing. However, masters of the written word who are trapped in chapters and verses, and ultimately cannot penetrate the single characteristic and single flavour, all vie in clinging to flowers in space and hasten after the second moon, attacking heterodoxies, separated as far as heaven and earth. If one can at all times not give rise to deluded thoughts, nor extinguish deluded minds, abide in the realm of deluded thought without adding conceptual knowing, and within non-knowing not distinguish the real and true, then this accords with the nature of enlightenment; how could characteristics of "is" and "is not" be further accommodated therein?