首楞嚴義疏注經 1.501

1.501

二、顯示真心者，真心之體本周法界，非妄非真，絕言離相，能攝一切世間出世間法。然具三大、通二門。若約真如門顯此心者，則亡因果、絕染淨，口談辭喪、心緣慮亡，無法可破、無法可會，此則唯顯體大義也。若就生滅門顯此心者，則彰染淨、明體用，顯真妄、論因果，有修有證、或破或會，如斯顯示，皆為隨順入於真如。真如之體即一心也，一心真如及生滅相無二無別，即三明一、即一論三，故得治生產業皆與實相不相違背，己界佛界，眾生亦然。今之所顯真心相者，依生滅門破妄顯也。然破會之相，諸經論中具有此二，蓋隨執心輕重、根有利鈍，乘有頓漸，教分權實。若執重根鈍，理須破斥，若藥弗瞑眩，厥疾弗瘳。若根性調柔，妄情輕薄，指相即性，一切皆如，猶良馬見鞭影動即正。今經先破後會，俾輕重二執皆盡，利鈍兩根俱入。如此段經，即明心能生法，自性元常，不同前塵分別影事，但隨境轉，體是無常。下經又明，見與見緣，本無所有，元是菩提妙淨明體。又云「生滅去來本如來藏。」此則先令明識真妄，後令了妄即真，洎乎開悟無妄可了，即云皆即菩提妙明元心。《維摩》、《法華》皆有此意，如調馬善醫適時御物。在座根性既殊，說者理須兼二。如來善巧，妙達時機。文二：一、阿難伸疑，二：一、別敘疑，三：一、發心修行疑。

Second, concerning revealing the true mind: The substance of the true mind originally pervades the dharmadhātu. It is neither false nor true; it cuts off speech and is free from appearances; and it can subsume all mundane and supramundane dharmas. Yet it possesses the three greatnesses and encompasses the two gates. If one reveals this mind from the perspective of the tathatā gate, then cause and effect are annihilated, defilement and purity are cut off, speech and phrasing are lost, and mental conditioned thoughts perish; there is no dharma to be refuted, and no dharma to be integrated—this reveals only the meaning of the greatness of substance. If one reveals this mind from the perspective of the arising-and-ceasing gate, then defilement and purity are manifested, substance and function are clarified, the true and the false are revealed, and cause and effect are discussed; there is practice and realization, refutation and integration. Revealing it in this manner is entirely for the sake of according with and entering tathatā. The substance of tathatā is none other than the one mind. The one mind's tathatā and its appearances of arising and ceasing are neither two nor distinct: illuminating the one through the three, and discussing the three through the one; therefore, engaging in livelihoods and industries does not contradict the true mark—one's own realm, the Buddha's realm, and sentient beings are all likewise. What is now revealed of the characteristics of the true mind relies on the arising-and-ceasing gate to refute the false and reveal [the true]. However, the characteristics of refuting and integrating both exist throughout the sūtras and treatises; this depends on whether attachment is heavy or light, faculties are sharp or dull, the vehicles are sudden or gradual, and teachings are divided into provisional or real. If attachment is heavy and faculties are dull, it is reasonable to refute them: if medicine does not induce dizziness, the illness will not be cured. If one's disposition is pliant and false feelings are slight, pointing out appearance reveals nature and all is as it is, just as a fine horse runs straight upon seeing the shadow of the whip move. The present sūtra first refutes and later integrates, causing both heavy and light attachments to be exhausted, and both sharp and dull faculties to enter together. Thus this passage of the sūtra clarifies that the mind can produce dharmas, and its own nature is originally constant, unlike the reflections of discrimination of the dusts before one, which merely turn along with objects and whose substance is impermanent. Later the sūtra also clarifies that seeing and the conditions for seeing originally do not exist, and are originally the wondrous, pure, and luminous substance of bodhi. It also says: 'Arising, ceasing, going, and coming are originally the tathāgatagarbha.' This first causes one to clearly discern the true and the false, and later causes one to realize that the false is none other than the true; until, upon awakening, there is no falsehood to be realized, it says that all is none other than the wondrous, luminous, original mind of bodhi. Both the *Vimalakīrti* and the *Lotus Sūtra* have this meaning, just as training horses or a good physician adapts to the time to control things. Since the dispositions of those seated differ, the speaker must reasonably combine both. The Tathāgata is skillful and marvelously accords with the needs of the moment. The text has two parts: first, Ānanda expresses his doubt; second [...]. Under the first, there are two: first, individually stating his doubts; second [...]. Under the first, there are three: first, his doubt regarding generating the aspiration and practicing.