首楞嚴義疏注經 2.436

2.436

問：阿難此疑見見非見，故請開示，如來何故不便直答，而却廣明二種妄見耶？答：若不廣示妄見有見，不能顯於真見無見。若據阿難所疑，既名真見，合須有見，如何却云見見非見？若見無見，應不名為見精明元。而不知寂而常照故名真見，照而常寂故非是見，故佛廣約一人多人，對辯真妄見無見異。應知未離無明眚病，俱名有見；眚病若亡，彼見精真，故不名見，如下細辯。

Question: Ānanda doubted that 'seeing the seeing is not seeing' and requested instruction; why did the Tathāgata not answer directly, but instead broadly explain the two kinds of false seeing? Answer: If one does not broadly show that false seeing entails seeing, one cannot reveal that true seeing is non-seeing. According to Ānanda's doubt, since it is named 'true seeing,' it ought to entail seeing, so how could it be said that 'seeing the seeing is not seeing'? If seeing has no seeing, it should not be named 'the bright source of the essence of seeing.' Yet he did not know that being quiet yet constantly illuminating is called true seeing, and being illuminating yet constantly quiet is not seeing; therefore the Buddha broadly relied on one person and many persons to contrast and discriminate the difference between true and false seeing and non-seeing. One should know that before departing from the cataract-disease of avidyā, it is all called having seeing; if the cataract-disease is eliminated, that essence of seeing is true, and is therefore not called seeing, as will be discriminated in detail below.