入楞伽心玄義 1.66

1.66

三、俱者，謂障治相對，無漏智起諸惑種滅，如秤兩頭低昂時等，亦如築即碑、碑即築。麁說雖爾，若依《十地論》「非初非中後。」如是斷惑，又不見惑性真，是迷不成斷。若見惑性真，惑無不成斷。是故由智照非照、由惑斷非斷，方乃為智斷。若不爾者，見有惑可斷，是惑而非智；若見惑性空，是智而非惑。是則見有惑之智，此智亦須斷；諸惑之性空，此惑不須斷。經云「若人欲成佛，勿壞於貪欲。」又云「煩惱即菩提」等。此竝就智見惑性相盡無斷，方為實斷也。

Third, regarding both: this refers to the opposition between obstruction and antidote; when uncontaminated wisdom arises, the seeds of all afflictions are extinguished, just like the simultaneous lowering and rising of the two ends of a scale, or like pounding a wall—as the wall is pounded it becomes firm, and as it becomes firm it is pounded. Although the coarse explanation is like this, according to the Daśabhūmika Treatise, it is 'neither initial, intermediate, nor final.' When severing afflictions like this, if one does not see the true nature of afflictions, this is delusion and does not constitute severing. If one sees the true nature of afflictions, there are no afflictions that are not severed. Therefore, when wisdom illuminates without illuminating, and afflictions are severed without being severed, only then does it constitute wisdom's severing. If it were not so, seeing that there are afflictions to be severed would be delusion and not wisdom; if one sees that the nature of afflictions is empty, this is wisdom and not affliction. Thus, the wisdom that sees that there are afflictions must also be severed; the nature of the afflictions being empty, these afflictions do not need to be severed. A sūtra says: 'If a person wishes to achieve Buddhahood, let them not destroy lust.' It also says: 'Afflictions are bodhi,' and so on. These all refer to wisdom seeing that the nature and characteristics of afflictions are completely exhausted without severing, which alone constitutes true severing.