首楞嚴義疏注經 10.353

10.353

前約生起除斷，道理合然，若定作此解，焉知虛妄？故須先理後事、頓悟漸除，方了修證之義耳。理則頓悟者，若約證悟圓理，即一斷一切斷，無前後也。如前文云「一根既返源，六根成解脫，塵垢應念消，成圓明淨妙。」解悟亦然，《圓覺》云「知幻即離，離幻即覺，亦無漸次。」以一切法皆從心起妄念而生，念即無念，一切頓盡，由真性中本無妄故，故云乘悟併消。事非頓除因次第盡者，五陰妄法名之曰事，陰既麁細不同，法爾麁者先去，解行雖頓，斷自有序，日出、孩生皆喻此也。

The preceding account of arising and elimination is logically proper; yet if one adheres rigidly to this interpretation, how could one know their illusory nature? Therefore, one must place principle first and practice second, sudden awakening and gradual elimination; only then does one comprehend the meaning of cultivation and realization. "In principle, there is sudden awakening": if spoken in terms of realizing and awakening to the perfect principle, then when one is severed, all are severed, without before or after. As the earlier text says: "Once a single sense faculty returns to the source, the six faculties attain liberation; dust and defilement dissolve in an instant, becoming perfectly clear, pure, and wondrous." Intellectual understanding is also like this; the Sūtra of Perfect Enlightenment says: "Knowing illusion is itself leaving it; leaving illusion is itself enlightenment, without any gradual stages." Because all dharmas arise from deluded thoughts initiated by the mind, thoughts are themselves non-thought, and all are suddenly exhausted; because in the true nature there is fundamentally no delusion, it is said, "taking advantage of this awakening, they are simultaneously dissolved." "In practice, they are not eliminated suddenly, but are exhausted sequentially": the illusory dharmas of the five aggregates are termed "practice." Since the aggregates differ in coarseness and subtlety, it is natural that the coarse is removed first; though understanding and practice are sudden, severance naturally has its order: the rising sun and the birth of a child both serve as metaphors for this.