「見」與「現」就是和看有關的問題，我們將從這兩字意義的探討開始，指出在古代「現」字還沒有創造出來的時候，「見」包含了「分別形色；顯露、呈現」等含意，也就是「見」字本來就包含了「現」字的含意。從現代科學的視覺理論模型，我們發現所謂「視覺經驗」的呈現也蘊含著「分別形色以及顯露、呈現」的意義。由一些3D成像的實例，我們可以體會到一般所認定的客觀世界，事實上就是我們多重生命經驗的交疊呈現。近代科學的一些反省也提示了觀察中蘊含呈現。最後我們用此觀點詮釋了「根體空，塵相假，識用妄」的意義；也用此觀點來詮釋「三界唯心」、「八不偈」、《圓覺經》〈文殊品第一〉等。 “Seeing” and “appearing” are both associated with the issue of perceiving. When studying the meaning of these two words, we discover that at the beginning of word coinage, “seeing” implies “discriminating forms and colors, manifesting and appearing”. Namely, the word “seeing” has actually involved the meaning of “appearing”. However, from the paradigm of modern visual theory, the representation of “visual experience” also signifies “manifesting and exposing”, and hereupon induces “discriminating forms and colors.” Some reflections from contemporary science also indicate that “appearing” is contained in “seeing.” From some examples of 3D images, it is further understood that the generally recognized objective world actually results from the overlapping representation of our multiple life experiences. Thus, we can use this viewpoint to explain how the radical body is empty, how the six-dusts’ phenomena is false, and how the consciousnesses function is fanciful. By using this viewpoint, we can also explain the meaning of “Three Realms are Mind Only”, “Poems of Eight Nos”, “Section One of Manjusri Bodhisattva” of Perfect Enlightenment Sutra, and so on.
