首楞嚴義疏注經 2.408

2.408

明等四境自屬前塵，見性未曾生滅。雖見四境，而非四境成就於見。譯人巧略，故別列而總結也。若欲經文當句中具者，應云：見明之時，見非是明成就，乃至見非是塞成就。此之四見古今多解，不看前文及此非字，但見成就之語，便別作意度解釋，文無連貫、旨非起盡，孤然作解，豈稱佛心？然此經意，明真見不假明暗等緣，而體常照。故下經云「不由前塵所起知見，明不循根，寄根明發，則諸暗相永不能昏」等。見性既然，聞性亦爾，故下文云「聲無既無滅，聲有亦非生，生滅二圓離，是則常真實。」豈得復言因空、因明、因心、因眼耶！

The four objective realms of light and so on naturally belong to the dusts before one; the seeing-nature has never arisen or ceased. Although it sees the four objective realms, it is not that the four objective realms accomplish the seeing. The translator was skilfully concise, and therefore listed them separately and concluded collectively. If one wishes the sūtra text to be complete within each sentence, it should say: at the time of seeing light, seeing is not accomplished by light, up to: seeing is not accomplished by obstruction. These four kinds of seeing have received many interpretations past and present; without looking at the preceding text and this word "not," merely seeing the phrase "established," people give different speculative explanations, lacking textual coherence and with their purport disconnected from beginning to end. Offering an isolated interpretation, how could it conform to the Buddha's mind? However, the meaning of this sūtra is to illuminate that true seeing does not depend on conditions such as light and darkness, yet its substance constantly illuminates. Therefore a later sūtra text says: "Perception does not arise from external dusts; illumination does not follow the sense faculties, but, lodged in the faculties, brightness breaks forth, so that all forms of darkness can never obscure it," and so forth. The seeing-nature being so, the hearing-nature is also like this; hence a later text says: "When sounds are absent, there is indeed no cessation; when sounds are present, there is also no arising. Arising and cessation being both completely transcended, this then is the eternal real." How could one again speak of being caused by voidness, caused by light, caused by mind, or caused by eyes!