首楞嚴義疏注經 9.250

9.250

色陰盡者，以止觀中觀其五陰，觀心純熟，不為色礙，故云陰盡。見諸佛心者，妙覺明心觀中明露，即色相盡而色性現也。觀中暫見，非真實見，故如鏡像。有所得者，即前見諸佛心也。既是觀心變影而緣，非是觀證，故未能用，以用受陰為領納故，親證必能有妙用故。未破受陰如魘人，色陰盡故能見佛心，如見聞不惑。受陰客邪既在，妙用之動未能，為受所覆，故云區宇。

"The aggregate of form has ended": contemplating the five aggregates within śamatha-vipaśyanā, the contemplative mind becomes ripe and is not obstructed by form; hence it is said that the aggregate has ended. "Sees the mind of the Buddhas": the wondrous awakened, luminous mind is clearly revealed within contemplation; that is, the marks of form are exhausted and the nature of form appears. Being seen temporarily within contemplation and not being a genuine seeing, it is like a mirror image. "Seems to have obtained something" refers to the aforementioned seeing of the mind of the Buddhas. Since it is an image transformed by the contemplative mind and taken as an object, and not a contemplative realization, he "cannot make use of it"; this is because using requires the aggregate of sensation for receptive apprehension, whereas direct realization necessarily has wondrous function. Not having broken through the aggregate of sensation is like a person paralyzed in a nightmare: because the aggregate of form has ended, he can see the mind of the Buddhas, just as seeing and hearing are not impaired; but since the external evil of the aggregate of sensation remains, the movement of wondrous function is not yet possible, being covered by sensation; hence it is called a "boundary."