首楞嚴義疏注經 10.238

10.238

識陰露現，故曰命明。識既含藏漏無漏種，今於此中分別決擇，苦、集有漏名麁名偽，道、滅無漏名精名真。擇去麁偽苦、集，而留精真道、滅，故云分別精麁等。修道為感，證滅為應，但取於此，故云唯求。背清淨道者，本修圓觀，法界平等離二邊垢，名清淨道。今發小乘厭忻之解，故名曰背。所謂下，釋前義也。

The aggregate of consciousness being exposed, it is called 'the clarity of life.' Since consciousness contains both contaminated and uncontaminated seeds, now within this they distinguish and select: suffering and accumulation are contaminated, termed coarse and fake; the path and cessation are uncontaminated, termed refined and real. Discarding the coarse and fake of suffering and accumulation while retaining the refined and real of the path and cessation, it is said: 'distinguishing between the refined and the coarse,' and so forth. Practicing the path is the stimulus, and realizing cessation is the response; grasping only this, it is said: 'they seek only [response].' 'Turning their backs on the pure path': originally practicing the perfect contemplation, the dharmadhātu is equal, free from the stains of the two extremes, which is called the pure path. Now giving rise to the Śrāvakayāna understanding of revulsion and attraction, it is termed 'turning their backs.' The text from 'namely' onward explains the preceding meaning.