首楞嚴義疏注經 2.515

2.515

前文敘云：諸和合相及不和合，心猶未開，故今牒也。然因緣、自然，和合、非和合，義雖無別，詮言有殊，故隨其門一一遍破。以世間人說能證智是菩提心，假因仗緣和合而生，其所證理名為涅槃，不從因緣但了因所了，一向偏執有為、無為二性全別，不知如來常依二諦說法，遂成戲論，皆障一真法界，能所宛然，微細法執，故今破之。

The previous text related: 'Regarding all marks of coming together and not coming together, my mind is not yet opened,' hence it is reiterated now. Although causes and conditions, spontaneity, coming together, and non-coming-together have no difference in their ultimate meaning, their expressive words are distinct; therefore, following their approaches, each is refuted one by one. Because worldly people say that the wisdom capable of realization is the bodhi-mind, produced from coming together by relying on causes and depending on conditions, while the principle that is realized is called nirvāṇa, which does not derive from causes and conditions but is simply revealed by revelatory causes, they persistently cling to the notion that the two natures of the conditioned and the unconditioned are completely distinct. Not knowing that the Tathāgata always expounds the Dharma relying on the two truths, they fall into frivolous discourse, which obstructs the single true dharmadhātu, leaving subject and object distinct—a subtle clinging to dharmas; therefore, it is now refuted.