首楞嚴義疏注經 1.136

1.136

大眾欲聞，假其請主。三乘賢聖、八部王臣，潔己虛心，收視返聽而寂默也。《智論》偈云「聽者端視如渴飲，一心入於語義中，踊躍聞法心悲喜，如是之人可為說。」斯受聖旨，豈令不然。此下，如來乘機廣為開演。古人科判各是一途，春蘭秋菊互擅其美。振公八段，資中顯稱，今詳經文復有理在。文中前後兩度說經：初從此去至標經名，是酬問正說分；次從「說是語已」下至「不戀三界」，為請益再陳分。初有四段：一開妙解、二示妙行、三顯妙位、四立妙名。此四即八段中前五科開合之異也。次再陳中有二：一辨趣生差別、二示禪境差別，即八中後三段也。然開判之設各隨其人，吾今從古，依振公判，略沒第八，但取七名。今初、顯如來藏心，二：一、破阿難認妄迷真顯如來藏，二：一、正約心見以破顯，五：一、審其初心，二：一、問發心之始。

"The great assembly, wishing to hear, relied on the petitioner. The worthy and noble ones of the three vehicles, the eight classes, kings, and ministers, purified themselves and emptied their minds, retracting their gaze and turning back their listening in tranquil silence. A verse in the *Mahāprajñāpāramitopadeśa* says: 'The listener gazes steadily like one drinking in thirst, with single mind entering into the words and meanings, leaping with joy to hear the Dharma, mind filled with sorrow and joy: for such a person one may speak.' In receiving the sagely instruction here, how could it be otherwise? From here below, the Tathāgata takes advantage of the opportune capacity to broadly unfold and expound. Ancient commentators each had their own method of structural classification; spring orchids and autumn chrysanthemums each possess their own beauty. Master Zhen had eight divisions, which Zichuan openly praised; now examining the sūtra text, there is further reason in it. In the text, the sūtra is spoken twice, before and after: first, from here up to the naming of the sūtra is the section of the main exposition responding to the question; next, from 'Having spoken these words' down to 'not being attached to the three realms' is the section of repeated presentation requesting further benefit. The first has four sections: 1. Opening wondrous understanding; 2. Revealing wondrous practice; 3. Manifesting wondrous stages; 4. Establishing the wondrous name. These four are the variations in combining and dividing the first five headings among the eight sections. Next, within the repeated presentation there are two: 1. Discriminating differences among destinies and rebirths; 2. Demonstrating differences among dhyāna states—namely the latter three divisions of the eight. However, the design of structural classification follows each author; I now follow antiquity, relying on Master Zhen's classification, omitting the eighth and taking only seven names. Now first, manifesting the tathāgatagarbha mind, in two [parts]: first, refuting Ānanda's mistaking the false and being confused about the true to manifest the tathāgatagarbha; second, directly refuting and revealing in terms of mind and seeing, in five [parts]: first, examining his initial mind, in two [parts]: first, asking about the beginning of bringing forth the mind.