首楞嚴義疏注經 10.317

10.317

初二句標，念慮即想，身心驅役皆想所為也。身非下釋。初三句反質，若非想類何以隨念。種種下五句正顯，凡取前境，先須想像，後身隨之。想若是實，何須形取？形若非想，自不能行？二既相須，豈非虛妄？故云與念相應。寤寐雖異，皆是想為。寐既成夢，夢非有實，應知寤想豈是實耶？則汝下結。是知現今想像念慮正由妄情搖動故爾，豈不是妄？融色質、通心念、變境像、成夢寐，故云融通妄想。

The first two lines set forth the premise: thought and reflection are conception itself; the driving and directing of both body and mind are entirely caused by conception. From "Your body is not" onward is the explanation. The first three lines question in reverse: if it is not of the category of conception, how could it follow thought? The next five lines from "grasping various images" directly reveal it: whenever grasping an object before oneself, one must first imagine it, and only then does the body follow it. If conception were real, why would it need to be grasped through physical form? If physical form were not [directed by] conception, how could it move on its own? Since the two depend on each other, how could it not be illusory? Therefore, it is said: "in accordance with your thoughts." Though waking and sleeping differ, both are made by conception. Since sleep forms dreams, and dreams are not real, one should know: how could waking conceptions be real? From "Then your thoughts" onward is the conclusion. Thus one knows that present conceptualization, thought, and reflection are precisely stirred up by false passions; how could this not be delusion? It dissolves material form, connects mental thoughts, transforms perceptual images, and creates dreams; hence it is called the delusion of permeable fusion.