首楞嚴義疏注經 2.305

2.305

變，動。慴，懼也。世間王者尚無二語，何況法王親證而說，故云如所如說。佛有五語：謂真語、實語、如語、不誑語、不異語。無偽曰真、稱理曰實、不變曰如、心境相應曰不誑、懸見未然曰不異也。知時知機，應根而說，豈同外道不死矯亂。四種矯亂，至下當辨。此意所明，是非雙離，心境俱融，顯真妙體無戲論相，故令諦而思惟，不須心辱哀慕。三、會通，二：一、文殊旁為請問，三：一、敘其不悟。

'Biàn' means to be agitated. 'Shè' means to fear. Even worldly kings have no contradictory words, how much less the Dharma King speaking from personal realization; hence it is said, 'spoken in accord with tathatā.' The Buddha has five types of speech: true speech, real speech, accordant speech, non-deceptive speech, and non-differentiated speech. Devoid of falsehood is called 'true'; matching principle is called 'real'; unchanging is called 'accordant'; mind and objects corresponding is called 'non-deceptive'; foreseeing what has not yet occurred is called 'non-differentiated.' Knowing the time and knowing the faculties, he speaks in response to capacities; how could it be the same as the externalists' evasive sophistry on immortality? The four kinds of evasive sophistry will be discerned below. What this intended meaning clarifies is that both affirmation and negation are abandoned, mind and objects are both fused, revealing that the wondrous true substance has no mark of frivolous discourse; therefore he instructs them to ponder attentively and not let their sorrowful yearning be disgraced. Third, harmonizing and comprehending, in two parts: 1. Mañjuśrī asks on their behalf, in three parts: i. relating their failure to awaken.