[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799) › 1.559 # 首楞嚴義疏注經 1.559 首楞嚴義疏注經 1.559 - **Language:** Classical Chinese ### [1.559](https://indike.org/pramana/in.bauddha.taisho.1799.1.559) 二、破妄見明真見者，由前佛問入道發心，遂答因覩如來勝相，由眼觀見，心生愛樂。洎乎舉拳再問，復云耀我心目。七處徵詰，三疑拒抗，但且論心，未言其見。蓋心為萬法之源，見為六根之首，心有真妄、見具正邪，故前破妄心，顯如來藏即一真法界，離緣絕相是所觀境。境既已說，次明能觀之智。智即是慧，慧用差別說名為見，見有正邪故須料揀。故下文云「唯願如來開我道眼，得清淨眼」等。此蓋先體後用，法如是也。然體用二法不相捨離，體是即用之體，用是即體之用。故前後經文，明心則約見而辨，顯見則就心而論。故知一法，義分二也。文三：一、承前開示責己求哀，二：一、責己無修，二：一、正敘。 > Second, refuting false seeing to clarify true seeing: This arose because earlier, when the Buddha asked about his initial resolve to enter the Path, he replied that it was because he saw the Tathāgata's superior bodily marks, through the eye beholding them and the mind generating love and delight. When the Buddha raised his fist and asked again, he once more said that it dazzled his mind and eyes. Throughout the sevenfold interrogation on the mind and the three doubts raised in resistance, only the mind was discussed, without yet discussing seeing. Mind is the source of all dharmas, and seeing is the foremost of the six faculties; the mind has the true and the false, and seeing possesses the correct and the deviant. Therefore, earlier the false mind was refuted to reveal that the tathāgatagarbha is itself the one true dharmadhātu; transcending conditions and cutting off characteristics, it is the object of contemplation. The objective realm having already been explained, next the wisdom that can contemplate is clarified. Wisdom is prajñā; the differentiated functions of prajñā are called 'seeing.' Since seeing has the correct and the deviant, it must be sorted out. Therefore, a later passage says: 'I only pray that the Tathāgata will open my Path-eye, so that I may obtain the pure eye,' and so on. This is putting the substance first and the function second; such is the way of the Dharma. However, the two dharmas of substance and function do not abandon one another: substance is the substance that is identical to function, and function is the function that is identical to substance. Therefore, in the preceding and subsequent texts of the sūtra, clarifying the mind is discerned in relation to seeing, and revealing seeing is discussed with reference to the mind. Hence we know that a single dharma is divided into two meanings. The text has three parts: first, receiving the preceding instruction, reproaching oneself, and seeking pity, which has two parts: first, reproaching oneself for lacking cultivation, which has two parts: first, directly narrating it. > — English (machine translation) (machine translation) - [Previous: 1.558](https://indike.org/pramana/in.bauddha.taisho.1799.1.558) - [Next: 1.560](https://indike.org/pramana/in.bauddha.taisho.1799.1.560) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1799.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.1.559) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1799.1.559](https://indike.org/pramana/in.bauddha.taisho.1799.1.559) · Pramāṇa