大方廣圓覺修多羅了義經略疏 1.323

1.323

稱真法之行。《大集經》說：「若有比丘讀誦如來十二部經，樂為四眾敷揚，廣說思惟其義，是名樂讀乃至是名思惟，不名法行。若有比丘能觀身心乃至境界都息，永離煩惱，其心寂靜，我則說之名為法行。」然菩薩所請說者，意云：夫求果者必觀於因，因若非真，果還是妄。如造真金佛像，先須辯得真金，成像之時體無增減。故請說本起因地，為萬行所依也。下文佛答：「照圓淨覺，本無無明」等，為因體也，即前第一重了悟覺性。

[Commentary:] Practice that accords with the true Dharma. The Mahāsaṃnipāta Sūtra states: "If there is a monk who reads and recites the twelve divisions of the Tathāgata's scriptures, delights in expounding them for the four assemblies, and extensively explains and ponders their meanings, this is called delighting in reading up to pondering; it is not called Dharma-practice. If there is a monk who can contemplate body and mind until cognitive objects are all ceased, permanently leaves defilements behind, and whose mind is tranquil, I then say that he is named one of Dharma-practice." However, regarding what the Bodhisattva requests to be spoken, the meaning is: Whoever seeks the fruit must contemplate the cause; if the cause is not genuine, the fruit will still be false. Just as in crafting a statue of pure gold, one must first distinguish genuine gold; when the statue is completed, its substance neither increases nor decreases. Therefore, he requests him to speak of the original arising of the causal ground as that on which the myriad practices rely. Below, the Buddha replies: "Illuminating the completely pure enlightenment, originally devoid of avidyā," etc., which is the causal substance, namely the first tier above of thoroughly awakening to the enlightened nature.