首楞嚴義疏注經 8.220

8.220

迷、覺是二，即因果也。中道是一，所證理也。此名數量。中邊不存，故云二無所目。無所目故，名為銷滅。數量正屬世間，今雖銷滅，若望初地證真猶名為似，以有所得故。初地見道名出世間，今是世間最後邊際，故名第一。此上四位，《唯識》中說「前之二位依明得、明增二定，發尋伺觀，觀名等四法能所俱空。後之二位依印順、無間二定，發四如實觀，即前二空等。」然皆有所得，未證法身，故《唯識》云「以有所得故，非實住唯識。」此皆歷別之談也。今經圓融不礙行布，故得以圓擬別而說，由是此地名為世間。

Delusion and awakening are two, namely cause and fruit. The Middle Way is one, the realized principle. These are called quantities and measures. The middle and extremes do not remain, hence it says "both nameless." Being nameless, they are called extinguished. Quantities and measures strictly belong to the worldly; now, though they are extinguished, looking toward the first ground's realization of reality they are still called semblance, because there is something attained. The first ground's path of seeing is called supramundane; this present stage is the final limit of the worldly, hence named "foremost." On these four stages, Vijñaptimātratā states: "The first two stages rely on the samādhis of the attainment of illumination and the increase of illumination to give rise to the contemplation of searching and investigating, contemplating the four dharmas such as names as both subject and object empty. The latter two stages rely on the samādhis of confirmation and compliance and uninterruptedness to give rise to the four contemplations of reality as it is, which are identical to the preceding two emptinesses, etc." Yet all involve something attained and have not realized the dharmakāya; hence Vijñaptimātratā says: "Because there is something attained, one does not truly abide in consciousness-only." These are all discussions of sequential differentiation. In this sūtra, consummate interfusion does not hinder graduated arrangement; hence one can explain them by mapping the consummate onto the differentiated. Therefore this ground is named worldly.