首楞嚴義疏注經 2.251

2.251

若了色心因緣和合虛妄有生，因緣別離虛妄名滅，生滅去來本如來藏，性真常中求於去來、迷悟、生死了無所得，斯則了妄唯真，無物可轉，為真轉物，背塵合覺，同諸佛矣。身心圓明者，身圓明則毛端現土，心圓明則遍照法界，此乃悟物咸真，即成妙用。故下文云「我以不生不滅合如來藏，而如來藏唯妙覺明，圓照法界，是故於中一為無量，乃至坐微塵裏轉大法輪」等。然上諸文俱約對境辨見顯不生滅，如對手之開合，身之遷變，境之可還，物之差別，麁相而辨，密示生滅即不生滅，尚見外境是生滅法。今此會通，令了心之與境皆是迷己所成，無心外法可以相對，則法法皆如、塵塵咸遍，分明顯示，令悟本真同如來耳。下文縱有破諸疑難，一一隨文會通皆此意也。

If one realizes that form and mind, through the combination of causes and conditions, illusorily arise, and through the separation of causes and conditions, are illusorily called cessation, and that arising, cessation, going, and coming are fundamentally the tathāgatagarbha, then seeking for going and coming, delusion and awakening, birth and death within the true permanence of the nature is utterly unfindable. This is to understand the false as solely the real: there are no objects to be turned; it is turning objects by means of the real, turning one's back on dust to unite with enlightenment, identical to all Buddhas. Regarding 'body and mind are perfectly luminous': when the body is perfectly luminous, lands appear on the tip of a hair; when the mind is perfectly luminous, it illuminates the dharmadhātu everywhere. This is awakening to objects as all being the real, which then constitutes wondrous function. Therefore, the subsequent text states: 'I, by means of non-arising and non-cessation, unite with the tathāgatagarbha, and the tathāgatagarbha is solely wondrous, enlightened, and luminous, perfectly illuminating the dharmadhātu; therefore, within it, the one becomes the immeasurable, up to sitting within a particle of dust and turning the great wheel of Dharma,' and so forth. However, the preceding passages all discerned seeing in relation to objects to reveal non-arising and non-cessation, such as contrasting with the opening and closing of the hand, the alteration and change of the body, the returnability of objects, and the differences among things. Discerning through coarse characteristics, they secretly showed that arising and cessation are precisely non-arising and non-cessation, yet external objects were still viewed as dharmas of arising and cessation. Now, this harmonizing and comprehension causes one to realize that both mind and objects are formed from confusing oneself, and that there are no dharmas outside the mind that can stand in opposition; then dharma after dharma is tathatā, and dust after dust is all-pervading. Clearly displaying this, it causes one to awaken to the fundamental reality as identical to the Tathāgata. In the subsequent text, even where various doubts and objections are refuted, each is harmonized and comprehended in accordance with the text with this same meaning.