首楞嚴義疏注經 2.577

2.577

問：若如是者，斯則真如即萬法、萬法即真如，何得一體立真立妄？答：亦如空華翳者妄見，若無翳目，唯見晴空而無華相。故知萬法雖真，唯證乃知，非是識心之所能見。以凡夫人心識麁動，唯見世間麁動之相。執此麁相，為相所礙，不見真性，故前文云「迷己為物，故於是中觀大觀小。」故今廣破，執喪空明，因茲悟入佛之知見。故《華嚴》云「一切法無生，一切法無滅，若能如是解，諸佛常現前。」前文亦云「若能轉物，即同如來。」皆斯義也。

Question: If that is so, then tathatā is all dharmas and all dharmas are tathatā; how can true and false be established within a single substance? Answer: It is also like the flowers in space falsely seen by someone with cataracts; if eyes are without cataracts, one sees only clear sky and no appearance of flowers. Thus we know that although all dharmas are true, this is known only through realization; it is not what can be seen by the discriminating consciousness. Because ordinary beings' minds and consciousnesses are coarse and agitated, they see only coarse and agitated worldly appearances. Grasping at these coarse appearances, they are obstructed by appearances and do not see the true nature. Hence the preceding text said: 'Deluded about oneself, one takes oneself to be an object; therefore, within it, one views greatness and smallness.' Now it broadly refutes them; when attachments are extinguished, empty clarity [appears], and thereby one awakens to and enters the Buddha's knowledge and vision. Hence the Avataṃsaka Sūtra says: 'All dharmas are without arising; all dharmas are without cessation. If one can understand in this way, the buddhas will constantly appear before one.' The preceding text also said: 'If one can turn objects, one is identical to the Tathāgata.' These all convey this meaning.