首楞嚴義疏注經 2.498

2.498

此無能所。本覺明心名為見見，以寂而常照、照而常寂故，於此豈名見聞知等。然一切眾生自無始來，由見聞知以為病本，分能立所，顛倒從生。今聞非見，碩乖先志，於是迷悶。由此廣示妄故有見，真元無見，是故指云：此實見見，云何可立覺聞知見？《圓覺經》中無知覺明，正同此也。

Here there is neither subject nor object. The luminous mind of fundamental awareness is called the seeing of seeing, because being tranquil it constantly illuminates, and illuminating it is constantly tranquil; how could one name this seeing, hearing, knowing, and so on? Yet all sentient beings, from beginningless time, have taken seeing, hearing, and knowing to be the root of their disease, dividing the subject and establishing the object, from which inversion arises. Now, hearing that it is not seeing, it runs completely counter to their former inclinations, whereupon they are bewildered and distressed. Therefore, it has been extensively shown that because of falsity there is seeing, while reality is fundamentally without seeing. Thus it points out: 'This is truly the seeing of seeing; how could one establish awareness, hearing, knowing, or seeing?' In the Perfect Enlightenment Sūtra, the luminous awareness without knowing is precisely the same as this.