大毘盧遮那成佛經疏 15.17

15.17

前問云何名見諦，今次答言。本寂法無自性，彼諸安住於本寂法中彌盧等心，彼諸道修行人也，知法本寂無性故，不動如須彌，是名見諦也。名見諦者，如上所云，先從師所授得真言觀行方便，得與三昧相應明了現前。次即如實正觀三事，皆無生無滅、性不可得。由是因緣，即能現覺一切法從本以來常寂滅相。此中云彼諸法者，即是指前所觀照之境，即於此中而了知本寂，住於自證之理也。已得安住如是法體，實智慧中疑悔永除，猶如須彌山王無有動搖。須彌盧，即是不動搖義也。猶住此名，齊此以名為見諦也。以此實如空者，實即如空，猶空也。無自性名實，實者即如空也，實者非妄語也。次云以是所見猶如佛（見實即同佛也），先佛亦如是見也，我亦如是見，故云及也。實及空非妄語，并所見如佛也。如是先佛者，是釋見諦義也。夫見住者，即是安住實智慧中，故名實也。猶覺了無性空本性淨故，當知諸法皆空。空謂離虛妄分別而住諦，俱是為實也。見此理者，即是見於古佛所見之道，解與諸佛玄同，往昔如來亦從此路去成正覺。既得如是自然之智，復當轉受眾生。今我所得亦與此無異，故名為實。實者，即是無虛義也。

Earlier it was asked, "What is meant by seeing the truth?" Now this is answered next. The fundamentally quiescent Dharma lacks intrinsic nature; those minds like Meru that abide within the fundamentally quiescent Dharma belong to those practitioners of the Path. Knowing that dharmas are fundamentally quiescent and devoid of nature, they are immovable like Mount Sumeru; this is called seeing the truth. As for what is called seeing the truth, as stated above, one first receives the upāya of mantra contemplation from the master, attaining correspondence with samādhi so that it appears clearly before one. Next, one truly and correctly contemplates that the three matters are all without arising and cessation, and their natures cannot be apprehended. Due to these causes and conditions, one is able to directly awaken to the fundamentally ever-quiescent mark of all dharmas. What is called "those dharmas" here refers to the realms previously illuminated by contemplation; right within this, one understands fundamental quiescence and abides in the principle of personal realization. Having already come to abide in such a Dharma-substance, within authentic wisdom doubts and regrets are forever eradicated, immovable like the king of mountains, Mount Sumeru. Sumeru means immovable. Still abiding in this name, up to this point it is named seeing the truth. Because "this truth is like space," the truth is just like space, resembling space. Having no intrinsic nature is called truth; that which is truth is just like space, and truth is not false speech. Next it says, "Because that which is seen is like the Buddha" (seeing truth is identical to the Buddha); former Buddhas also saw in this way, and I also see in this way, hence it says "and." Truth and space are not false speech, and that which is seen is like the Buddha. "Like the former Buddhas" explains the meaning of seeing the truth. Now, seeing and abiding means abiding in authentic wisdom, hence it is called truth. Still awakening to the original purity of the non-nature of emptiness, one should know that all dharmas are empty. Emptiness means being free from false discrimination and abiding in the truth; both constitute the real. One who sees this principle sees the path seen by ancient Buddhas, his understanding profoundly identical to the Buddhas; former Tathāgatas also went by this path to realize true awakening. Having attained such spontaneous wisdom, he will furthermore turn to confer it upon sentient beings. What I have now attained is also no different from this, hence it is called the real. "Real" means having no falsehood.