首楞嚴義疏注經 6.8

6.8

入流，猶返流也。初觀聞性，返照離緣，不隨前塵流轉起滅，故云入流亡所。所緣聲相由不隨故，寂然不起，起即是動，既亡動相，靜亦不生，以動靜境是耳家所取。今觀無性本無所有，畢竟叵得，故云了然不生，即所取無相也。《圓覺》云「應當遠離一切幻化虛妄境界。」復增觀行，所緣既亡，聞相不起，此能聞相即是聞慧，能所俱寂，故云聞所聞盡，此遣聞慧也。一根既爾，餘根亦然，亦是前文此根初解先得人空也。《圓覺》云「心如幻者，亦復遠離。」

'Entering the flow' is like turning back against the flow. Initially contemplating the nature of hearing, turning the illumination inward and abandoning conditions, one does not follow previous sensory dusts in circulating, arising, and ceasing; hence it is said, 'entered the flow and forgot the object.' Because one does not follow it, the conditioned sound-characteristic is tranquil and does not arise; arising is movement, and once the characteristic of movement is forgotten, stillness also does not arise, because the realms of movement and stillness are objects grasped by the ear. Now contemplating that they lack intrinsic nature and are fundamentally non-existent, ultimately unobtainable, it is said that they 'did not arise at all'; that is, the grasped object has no characteristics. The *Sūtra of Complete Enlightenment* says: 'One should leave far behind all illusory, false states.' Further increasing the practice of contemplation: once the conditioned object is forgotten, the characteristic of hearing does not arise; this characteristic of being able to hear is itself the wisdom of hearing. Subject and object are both tranquil, so it says 'the heard and the hearing were exhausted'; this eliminates the wisdom of hearing. As it is with one sense faculty, so it is with the other faculties; this is also what the earlier text described as this faculty being first untied and first attaining the emptiness of person. The *Sūtra of Complete Enlightenment* says: 'A mind that is like an illusion is also left far behind.'