首楞嚴義疏注經 3.10

3.10

既因動心現妄境界，於此妄境派成根塵，互為對待相形而立，本無自性，體不可得。下文云「由塵發知，因根有相，相見無性，猶如交蘆。」故云因于明暗發見居中。塵既發根，根還取境，根境既備，方成見性，故云吸此名見性等。既因取境而得名見，故知此見從影像生。像，喻塵也。《起信》云「猶如明鏡現於色像，現識亦爾，隨其五塵對至即現。」明暗尚如影象無體可得，況所發見而有體耶？故云離彼無體。

Since the moving mind manifests delusive realms, faculties and dusts branch out from these delusive realms, standing in mutual opposition and comparison; originally devoid of own-nature, their substance cannot be found. As it says below: "Awareness is produced by dust; marks exist because of faculties. Marks and seeing have no own-nature, like intertwined reeds." Therefore it says: "Conditioned by brightness and darkness, seeing is produced within them." Since the dust produces the faculty, and the faculty in turn grasps the realm, only when faculty and realm are both complete does the nature of seeing become established; hence it says "absorbing these is named the nature of seeing," etc. Since it gains the name of seeing due to grasping realms, one knows that this seeing arises from reflected images. "Image" analogizes dust. The Awakening of Faith says: "Just as a bright mirror manifests forms and images, the manifesting consciousness is also like this: as the five dusts present themselves in front of it, it manifests them." If brightness and darkness, like reflected images, still have no substance to be found, how could the seeing produced by them have any substance? Therefore it says: "apart from them, it has no substance."