首楞嚴義疏注經 2.411

2.411

前約信解行位明此真見，不逐緣生、不因境起，仍留真見，不亡自相。今此所明，約見道已去直至極果，真用顯發照真體時，體之與用俱非見相。若以上見為用、下見為體，用照體時，理智㳷然無體可得，用相亦亡，故云見非是見。若以上見為體、下見為用，體發用時，無法可照，亦不名見。若以上見為真、下見為妄，真覺妄時，無妄可得，亦不名見，唯一法界無二相故。斯則由無相境發無緣智，以無緣智緣無相境，境智冥合，如水投水，不可分別說名為見。《唯識》云「若時於所緣，智都無所得，爾時住唯識，離二取相故。」

Previously, in terms of the stages of faith, understanding, and practice, this true seeing was explained as not following conditions to arise and not originating from objective realms, yet the true seeing was still retained without dissolving its own characteristic. What is explained now concerns the stage from the path of seeing onward directly up to the ultimate fruit: when true function breaks forth to illuminate the true substance, both substance and function are free from the characteristic of seeing. If the upper "seeing" is taken as function and the lower "seeing" as substance: when function illuminates substance, principle and wisdom are profoundly merged with no substance to be found, and the characteristic of function is also dissolved; hence it is said, "seeing is not seeing." If the upper "seeing" is taken as substance and the lower "seeing" as function: when substance gives forth function, there is no phenomenon to illuminate, and it is also not called seeing. If the upper "seeing" is taken as true and the lower "seeing" as false: when true awareness perceives the false, there is no falsehood to be found, and it is also not called seeing, because the single dharmadhātu has no two characteristics. Thus, an objectless realm gives rise to unconditioned wisdom, and unconditioned wisdom conditions the objectless realm; realm and wisdom coalesce like water poured into water, which cannot be discriminatively spoken of as seeing. The *Vijñaptimātratā* [treatise] says: "If at the time regarding what is cognised, wisdom grasps nothing at all, at that time one abides in consciousness-only, because one is free from the characteristics of the two graspers."