大方廣圓覺修多羅了義經略疏 1.437

1.437

此有二釋：一者，六塵是境，識體是心，心對根塵，有緣慮相。慮相如影，舉體全無；自心靈明，本非緣慮。今認緣慮謂是自心，念念隨之漂沈苦海，如珠明徹，本非青黃，對青等時即有影像，愚執其色謂是其珠，如迷自心認緣影也。故《唯識》云：「諸心、心所依他起故，亦如幻事，非真實有。為遣執心心所外實有境故，說唯有識。若執唯識真實有者，亦是法執。」《佛頂經》云：「此是前塵分別影事」等，故知緣影決定是空。若清淨真心，本無緣慮，靈知不昧，無住無根；今認緣心，誠為妄矣！二者，此一句經，譯者迴文不盡，應云「緣六塵影」。六塵影是所緣，妄識是能緣。六塵無實猶如影像，從識所變，舉體即空，故此緣心亦無體也，餘同前解。前標顛倒云種種者，通論則我、法二執，於中各有種種相轉，及凡夫、二乘各有四倒。若剋就此文，即上迷身、迷心，總有四對顛倒，謂四大非我認為我，法身真我而不認，是第一對；四大如幻，本無而見有，法身真實，本有而見無，是第二對；緣念生滅認為真心，真心了然而不自認，是第三對；緣念如珠中黑色，全空而執有，真心如珠中明相，實有而見無，是第四對。一、三我執，二、四法執。如斯等見不因師宗，但是凡愚任運如此。既四對八隻不同，故云種種。

Here there are two explanations. First: the six dusts are the objective realm, and the substance of consciousness is the mind; when the mind confronts sense faculties and dusts, there is the characteristic of conditioned cogitation. The marks of cogitation are like shadows, entirely lacking any substance; one's own mind is luminous and bright, originally not conditioned cogitation. Now one recognizes conditioned cogitation and calls it one's own mind, drifting and sinking in the ocean of suffering from thought to thought in pursuit of it. This is like a transparent jewel, originally neither blue nor yellow; when facing blue or other colors, it reflects images, and the foolish grasp its color and call it the jewel itself—just like being confused about one's own mind and recognizing conditioned shadows. Therefore the *Vijñaptimātratā* says: "Because all minds and mental factors are dependent on others (paratantra), they are also like magical illusions, not truly existent. In order to eliminate the grasping of mind and mental factors as truly existent objects outside, it is said that there is only consciousness. If one grasps vijñaptimātra as truly existent, that too is attachment to dharmas." The *Śūraṅgama-sūtra* says: "This is the shadowy business of discriminating former dusts," and so on; thus we know that conditioned shadows are definitely empty. As for the pure true mind, it originally has no conditioned cogitations; its numinous knowing is never dimmed, without abiding and without root. Now to recognize the conditioned mind is truly deluded! Second: in this line of the sūtra, the translator's phrasing was not fully converted; it should read: 'conditioning the shadows of the six dusts.' The shadows of the six dusts are the conditioned object (ālambana), and the deluded consciousness is the conditioning subject. The six dusts lack reality, just like shadows; transformed out of consciousness, their entire substance is empty, and thus this conditioning mind also has no substance. The rest is the same as the previous explanation. Earlier, the label 'inversions' was called 'all kinds': broadly speaking, there are the two attachments to self and dharmas, within which each has various marks revolving, and ordinary persons and the two vehicles each have four inversions. If we restrict it to this text, it refers to the aforementioned confusion regarding body and mind, having altogether four pairs of inversions: (1) The four elements are not the self, yet one recognizes them as the self; the dharmakāya is the true self, yet one fails to recognize it. This is the first pair. (2) The four elements are like illusions, originally absent yet seen as existing; the dharmakāya is real, originally existent yet seen as absent. This is the second pair. (3) Conditioned thoughts arise and cease, yet one recognizes them as the true mind; the true mind is distinctly evident, yet one fails to recognize it oneself. This is the third pair. (4) Conditioned thoughts are like the black color within a jewel, completely empty yet grasped as existent; the true mind is like the luminosity within the jewel, truly existent yet seen as absent. This is the fourth pair. The first and third are attachment to self; the second and fourth are attachment to dharmas. Such views do not depend on teachers or lineages; ordinary fools are spontaneously like this. Since there are four pairs and eight distinct items, it is called 'all kinds.'