首楞嚴義疏注經 10.261

10.261

於乾慧心既證圓妙，此之心性頓發諸行、頓具諸德，故云發化。慧心如瑠璃，因行如寶，果德如月，此喻一中現無量、無量中現一，因行、果德一時具足，無閡圓明，故如瑠璃內含寶月。超因入果者，由前發化因果具故，乃得超也。福足故名莊嚴海，慧足故圓滿菩提，理極故歸無所得，即大涅槃常寂無得也，此是圓頓下根又利者也。由下品故，至識陰盡方得入位。由又利故，於此發化乃超諸位。

Having verified the perfect wonder in the dry wisdom mind, this mind-nature suddenly brings forth all practices and suddenly becomes endowed with all virtues; hence it says 'brings forth transformation.' The wisdom-mind is like lapis lazuli, causal practice is like the jewel, and the fruit's virtue is like the moon; this metaphor illustrates the boundless appearing in the one, and the one appearing in the boundless, with causal practice and fruit virtue simultaneously complete and unobstructed in perfect brightness, and thus it is like lapis lazuli containing a precious moon. Surpassing causes and entering the fruit occurs because the causal practices and fruit virtues are fully complete through the aforementioned bringing forth of transformation; hence one can surpass them. Because blessings are complete, it is called the 'ocean of adornment'; because wisdom is complete, it 'perfects bodhi'; because principle is ultimate, it 'returns to non-attainment'—that is, the constant quiescence and non-attainment of great nirvāṇa. This refers to one of the lower capacity within the perfect and sudden [teaching] who is nevertheless sharp. Because of being of the lower grade, only upon exhausting the aggregate of consciousness does one enter the stage. Because of being sharp, through bringing forth transformation here one surpasses the various stages.