首楞嚴義疏注經 1.15

1.15

六、所詮宗趣者，即有通別。初謂統論佛教因緣為宗。以佛聖教自淺至深，說一切法不出因緣二字。若佛滅後，賢聖弟子相承傳習，通大小乘，宗途有五，如《起信疏》。別明此經者，又有總別：總以心境空（遍計如蛇鬼，經云「如虛空華，本無所有。」又經云「妄為色空及與聞見」）寂、（依他如影像等，經云「當處出生，隨處滅盡」等）藏性圓滿（由空寂故圓滿成實，經云「此見及緣，元是菩提妙淨明體」等），凡聖平等為宗（下云「迷悟死生了不可得。」又「聖凡無二路。」又「生死涅槃皆即狂勞」等），令修行者忘情（由悟宗故，下云「即汝心中狂性自歇，旋流無妄」）等佛（由情忘故，經云「歇即菩提、即同如來」等），觀行速成（文云「方便易成就」）為趣。又以前趣為宗，令惑業消滅（三緣斷故，三因不生），永絕輪迴（若得妙發三摩提者，則妙常寂，有無二無，無二亦滅），起大神用（不須天眼自然觀見等），安樂（身心快然，獲大安隱）自在（一為無量、小中現大等）為趣。別有五對：一教義、二事理、三境行、四行寂、五寂用，皆初宗後趣。此五亦是從前起後，漸漸相由也。若以要言之，不出解行、修證。初解如來藏為宗，行首楞嚴為趣。謂佛許示真修，却約心、見徵解故。次修此真定為宗，證彼藏體為趣。故下請云「雖獲大宅，要因門入」等。

Sixth, regarding the tenets and purport of that which is explained: there are general and specific ones. First, generally speaking, cause and condition is the tenet of the Buddhist teaching. Because the holy teachings of the Buddha, from the shallow to the deep, in explaining all dharmas do not go beyond the two words 'cause and condition'. If [considered] after the Buddha's parinirvāṇa, as the noble and holy disciples transmitted and practiced down through generations, encompassing both the great and small vehicles, there are five tracks of tenets, as in the Commentary on the Awakening of Faith. As for specifically explaining this sūtra, there are also general and specific [views]: In general, it takes the mind and objects being empty (the imagined [nature] like a snake or ghost; the sūtra says: 'Like flowers in space, originally having no existence'; again the sūtra says: 'Falsely becoming form and emptiness, hearing and seeing') and quiescent, (the dependent [nature] like a reflected image and so forth; the sūtra says: 'Arising right where they are, completely extinguished according to where they are', and so forth) the nature of the [tathāgata]garbha being consummated, (because of being empty and quiescent, it is consummated and real; the sūtra says: 'This seeing and its conditions are fundamentally the wonderful, pure, and luminous essence of bodhi', and so forth) and ordinary beings and sages being equal as its tenet (below it says: 'Delusion and awakening, death and birth, are completely unobtainable'; also: 'There are no two paths for sages and ordinary beings'; also: 'Samsara and nirvāṇa are both mad toil', and so forth); it takes causing practitioners to forget emotional attachments (due to awakening to the tenet; below it says: 'Right within your mind the mad nature naturally ceases; turning the flow back, there is no falsehood') and equal the Buddhas, (due to forgetting emotional attachments; the sūtra says: 'Ceasing is bodhi; one is identical to the Tathāgata', and so forth) and swiftly accomplishing meditative practice (the text says: 'An expedient method easily accomplished') as its purport. Furthermore, taking the former purport as the tenet, it takes causing afflictions and karma to be eliminated, (because the three conditions are severed, the three causes do not arise) eternally cutting off transmigration, (if one obtains the wonderfully manifesting samādhi, then it is wonderfully, permanently quiescent; existence and non-existence are both negated, and the negation of the two is also extinguished) giving rise to great spiritual functions, (naturally seeing without need for the divine eye, and so forth) peace, and (the body and mind feel delightful, attaining great tranquillity) sovereignty (making one into immeasurable, manifesting the great within the small, and so forth) as its purport. Specifically, there are five pairs: 1. teaching and meaning; 2. phenomena and principle; 3. object and practice; 4. practice and quiescence; 5. quiescence and function. In all cases, the former is the tenet and the latter is the purport. These five also arise sequentially from the preceding to the succeeding, depending on one another gradually. In summary, it does not go beyond understanding and practice, cultivation and realization. First, understanding the tathāgatagarbha is the tenet, and practicing the Śūraṅgama is the purport. This is because the Buddha promised to show true cultivation, yet interrogated understanding with regard to mind and seeing. Next, cultivating this true concentration is the tenet, and realizing that essence of the [tathāgata]garbha is the purport. Therefore below [Ānanda] requests, saying: 'Although I have obtained the great mansion, I must enter through the door,' and so forth.