首楞嚴義疏注經 1.651

1.651

二、約身搖動以辨見。上來明境有開合，見無動靜。此則約對外境以辨，義則易顯。向下只於內身自分動靜，動中有不動，意明境之與身俱是生滅。而凡夫人執身執境，不了空無常，故於此造業流轉無窮，本真自性迷而不識，故《圓覺經》云「妄認四大為自身相。」下經亦云「諸可還者自然非汝。」又云「云何汝今以動為身、以動為境，從始洎終念念生滅。」此等皆明身境無常，見性常住也。不見性常，二乘所執；不知無常，凡夫迷倒。下自雙破，至文當知。然此所明，對境對身以辨見性，一往麁淺。若原佛意，非離此見別有性常，性常真體只就此顯，以見與見緣無體可得，本同空華，元是妙明無生滅故。下經觀河之見亦復如是。良以諸疑未斷，執情深重，是故且就淺近寄明深旨。至下文殊為問，方顯其意。學者知之。文二：一、放光左右以辨頭。

Second, distinguishing seeing with respect to the body's shaking and moving. The preceding clarified that the object has opening and closing while seeing has neither movement nor stillness. That was distinguished in relation to external objects, so the meaning was easily shown. Below, movement and stillness are distinguished within the internal body itself, that within movement there is that which does not move; the intention is to clarify that both the object and the body are arising and ceasing. Yet ordinary persons cling to the body and cling to objects, failing to understand that they are empty and impermanent, thereby creating karma and cycling endlessly therein, confused about their fundamental true self-nature and failing to recognise it. Therefore the Sutra of Complete Enlightenment says: "Falsely identifying the four great elements as the characteristics of one's own body." The sutra below also says: "Whatever can be returned is naturally not you." It also says: "Why do you now take what moves to be the body and take what moves to be the object, arising and ceasing thought after thought from beginning to end?" All these clarify that the body and its objects are impermanent, while the nature of seeing is permanently abiding. Not seeing the permanence of the nature is what the two vehicles cling to; not knowing impermanence is the delusion of ordinary persons. Both will naturally be refuted below, as will be understood when reaching the text. However, what is clarified here—distinguishing the nature of seeing in contrast to the object and to the body—is at first coarse and superficial. If one traces the Buddha's intention, there is not a permanent nature apart from this seeing; the real substance of the permanent nature is revealed right within this, because seeing and the conditions of seeing have no substance that can be grasped, fundamentally being identical to flowers in space, originally being wonderfully luminous and free from arising and ceasing. The seeing of the river in the sutra below is also like this. Truly, because all doubts have not yet been severed and emotional attachments are profound and heavy, he temporarily lodges the profound import in what is shallow and near. Only when Mañjuśrī raises a question below is this intention made manifest. Students should know this. The text has two parts: first, emitting light to the left and right to distinguish the head.