首楞嚴義疏注經 2.39

2.39

二、許示無生廣辨無改。此下約王自小至長見河不變以明見性，意顯只於生滅了不生滅，相雖麁近，旨甚深微。一令匿王驗麁相而悟捨生趣生，一使慶喜發深解而知滅元不滅。即相顯性在此密談。頭自搖動，見無所動，是此意也。《維摩》云「如自觀身實相，觀佛亦然。」肇公以萬物即不遷，何但於見。下文佛答文殊及會三科文首，分明顯會，始現其意。文二：一、許示無生。

2. Promising to reveal non-arising and extensively discerning non-alteration. Below, the seeing of the river from the king's childhood to his adulthood is taken to clarify the nature of seeing, with the intention of showing that right within arising and ceasing one realizes non-arising and non-ceasing; though the characteristics are coarse and close at hand, the purport is profound and subtle. On the one hand, it causes King Prasenajit to verify the coarse characteristics and awaken to discarding one life to proceed to another; on the other hand, it causes Ānanda to give rise to deep understanding and know that extinction is fundamentally non-extinction. Revealing the nature through characteristics is secretly discussed here. The head moving of itself while the seeing has no movement is this meaning. The Vimalakīrti says: 'As I contemplate the real characteristic of my own body, so too I contemplate the Buddha.' Master Sengzhao took the myriad things as themselves not shifting; how could this apply only to seeing? Below, in the Buddha's reply to Mañjuśrī and at the beginning of the text integrating the three categories, he clearly integrates them, and only then is this meaning manifested. The text has two parts: 1. Promising to reveal non-arising.