首楞嚴義疏注經 9.253

9.253

其心離身者，以客邪不觸心，於根門得自在也。不為魘咎之所留礙，故能返照自面，此顯見聞有用也。去住下二句，明手足得用也。此上皆約喻顯。若約法者，受陰盡故心亡領納，既無能領之受，即無所領之法，心、法既亡，自在宜矣。超見濁者，以根身正是見濁之體，見聞覺知擁令留礙，水火風土旋令覺知，斯則執受相仍便成根質，受妄領納執以為己。以見是推求，執取為義，由受領前境，取著隨生，受陰既亡即超見濁，覺明之心虛通領納，故云虛明妄想。

"His mind leaves the body": because the external evil does not afflict the mind, he attains mastery at the sense doors. Not being obstructed by the fault of the nightmare, he is able to reflect back on his own face; this demonstrates that seeing and hearing have acquired function. The two lines from "going and staying" explain that the hands and feet have acquired function. All the above are explained in terms of metaphor. In terms of the Dharma: because the aggregate of sensation has ended, the mind loses receptive apprehension; since there is no sensation that can receive, there are no dharmas that are received. Once both mind and dharmas are extinguished, mastery is natural. "Transcending the turbidity of views": because the physical body with its faculties is precisely the substance of the turbidity of views, seeing, hearing, awareness, and knowing obstruct and hinder it, while water, fire, wind, and earth revolve to cause awareness and knowing; these continuing mutually through appropriation then form the material faculties, and sensation falsely receives and apprehends them, grasping them as the self. Because "view" means seeking and grasping, by sensation receiving the objective realm before it, grasping and attachment arise accordingly. When the aggregate of sensation is gone, one transcends the turbidity of views. The mind of awakened clarity falsely penetrates receptive apprehension; hence it is called "empty and bright false thinking."