首楞嚴義疏注經 8.81

8.81

以中道智證法界一體三寶，於實德能深忍樂欲，冥合常住清淨妙心，名為妙信。此信即理，亦名常住。一切妄想滅無餘者，即斷所知，無明住地一斷遍斷。始因迷覺成不覺，今既圓妙智發，翻不覺成覺，故云一切滅盡無餘。中道純真者，妙智決定，不偏不邪，是佛正因。不雜偽妄，故云純真。以不住法即住其中，故名為住。經中多說地、住二位是發真處，今於乾慧信位立之，表是證真非是似解耳。

Realizing the Three Jewels of one identical substance with the dharmadhātu by means of Middle-Way wisdom, deeply resolving upon and delighting in their actual virtues and capacities, and silently coalescing with the permanently abiding, pure, and wondrous mind—this is called wondrous faith. This faith is identical with the principle and is likewise called permanently abiding. 'All delusional thoughts are extinguished without remainder' means severing the cognitive [obscuration], in which the ground of avidyā is severed universally in a single severance. Initially, due to delusion regarding enlightenment, non-enlightenment was formed; now, because wondrous wisdom has unfolded and overturned non-enlightenment into enlightenment, it says 'all are extinguished without remainder.' 'The Middle Way is purely real' means that wondrous wisdom is definitive, neither biased nor deviant, and serves as the correct cause of buddhahood. Because it is unmixed with falsity and delusion, it is called purely real. Abiding within it by means of non-abiding dharmas, it is therefore called an abode. Sūtras mostly state that the stages of the bhūmis and abodes are where reality is brought forth; establishing it here at the stage of faith [following] dry wisdom demonstrates that this is the realization of reality, not a semblance of understanding.