首楞嚴義疏注經 1.503

1.503

起意修行，親近善友，即是發菩提心。如來常教令發此心，今復何故說為非心？故敘為難。准《涅槃經》，發菩提心不是佛性。「師子吼云：『若一切眾生先有佛性，何故復有初發菩提心者。』佛言：『菩提之心實非佛性，是無常故。乃至雖念念滅，相續不斷，名為修道，猶如燈焰，雖念念滅，亦能破暗。菩提之心亦復如是。』」今經欲明如來藏心常住真性，即是涅槃正因佛性。發菩提心乃是緣了，體是無常，是故阿難同師子吼，以緣了性難正因性，此則不辨三因常無常義，妄以為難也。

Giving rise to the intention to practice and drawing near to good friends is precisely generating the bodhicitta. The Tathāgata always teaches people to generate this mind; why then does he now speak of it as not being the mind? Therefore he raises this as an objection. According to the *Nirvāṇa Sūtra*, generating the bodhicitta is not the buddha-nature: 'Siṃhanāda said: "If all sentient beings already possess the buddha-nature, why then are there those who first generate the bodhicitta?" The Buddha said: "The bodhicitta is truly not the buddha-nature, because it is impermanent. Furthermore, although it perishes from moment to moment, its unbroken continuity is called cultivating the path—just as the flame of a lamp, though perishing from moment to moment, is also able to dispel darkness. The bodhicitta is also like this."' Now this sūtra wishes to clarify that the tathāgatagarbha mind's permanently abiding true nature is precisely the direct-cause buddha-nature of nirvāṇa. Generating the bodhicitta is merely the conditioning and revealing causes, whose substance is impermanent. Therefore, Ānanda, like Siṃhanāda, uses the nature of the conditioning and revealing causes to challenge the nature of the direct cause; this is failing to distinguish the meanings of constancy and impermanence of the three causes, falsely raising an objection.