大方廣圓覺修多羅了義經略疏 1.467

1.467

意云：見幻華時若實是有，今不見時即說滅處。見時本無生處，不見何尋滅處？問：「前云實華生處，此復何通？」答：「約前妄執之時而言有也，悟了始知有時元無，以法合之昭然可見。」故《楞嚴經》云：「此迷無本，性畢竟空。昔本無迷，似有迷覺，覺迷迷滅，覺不生迷。」此正是無生之理，若決定忍可於心，名無生忍。《華嚴》云：「一切法無生，一切法無滅，若能如是解，諸佛常現前。」

The meaning is: if, when seeing illusory flowers, they were truly existent, then when they are no longer seen, one could speak of a place where they cease. Since at the time of seeing they originally had no place of arising, when not seeing them, where could one look for a place of cessation? Question: "Earlier you spoke of 'the place where real flowers arise'; how is this reconciled?" Answer: "That was spoken with respect to the time of former deluded grasping that they existed. Only upon awakening does one realize that when they existed, they were originally absent; matching this to the doctrine, it can be seen clearly." Therefore the *Śūraṅgama-sūtra* says: "This confusion has no root, its nature is ultimately empty. Formerly there was originally no confusion; there merely seemed to be confusion and enlightenment. When enlightenment realizes confusion, confusion ceases; enlightenment does not give rise to confusion." This is precisely the principle of non-arising (anutpāda); if one definitely accepts and confirms it in one's mind, it is called the tolerance of non-arising dharmas (anutpattika-dharma-kṣānti). The *Avataṃsaka* says: "All dharmas are unarisen; all dharmas are unceasing. If one can understand in this way, all buddhas will constantly appear before one."