首楞嚴義疏注經 3.533

3.533

初句斷障，即前身心蕩然，得無罣礙也。下經云「從無始來顛倒淪替。」今言億者，舉大數耳。妄認四大六塵緣影為身心相，迷己為物，觀大觀小，皆為顛倒虛妄亂想。今聞開示，不執不認，故名為銷。下句悟道，即獲妙本心，常住不滅也。阿僧祇，云無數。劫波，云時分。方便教說，一切諸佛皆於無數劫中修波羅蜜，然後成佛。今於此會言下頓悟，獲妙本心，常住不滅，何歷僧祇之有乎？故下文云「歇即菩提，不從人得，何藉劬勞，肯綮修證？」又云「彈指超無學。」又《圓覺》云「知幻即離，不作方便；離幻即覺，亦無漸次。」皆此義也。然據今文，且敘解悟，如文云「各各自知心遍十方」，知即解也，敘雖論解，不無證悟，以隨人入位淺深不同。且如兩教二乘稟權菩薩、圓教根性未發信者悟此境界，即是解悟。若曾已入信解行位，聞法開悟，即是證悟。更有已入地住，即增道損生。乃至妙覺，破惑證理，發真妙用，皆隨位淺深而論廣狹。此則一會之眾皆得妙益耳。

The first line refers to severing obstacles, which corresponds to the earlier [passage where] body and mind were vast and unhindered. The sūtra below says, 'From beginninglessness onward, inverted, falling, and sinking.' The word 'countless' (lit. 'hundreds of millions') here merely cites a great number. Falsely identifying the four great elements and the conditioned shadows of the six dusts as the marks of body and mind, being confused about oneself and mistaking it for things, viewing as great or viewing as small—all of these are inverted, false, and disordered thoughts. Now, hearing the disclosure and instruction, he neither grasps nor identifies [with them]; hence it is called 'melting away.' The next line refers to awakening to the Way, which is obtaining the wondrous original mind, permanently abiding and unextinguished. Asaṃkhyeya means 'countless.' Kalpa means 'period of time.' In the teachings of expedient means, it is said that all buddhas cultivate the pāramitās over countless kalpas and only then attain Buddhahood. Now, in this assembly, awakening suddenly upon these words, he obtains the wondrous original mind, permanently abiding and unextinguished; what traversing of asaṃkhyeyas could there be? Therefore, the text below says: 'Ceasing is bodhi; it is not obtained from another. What need is there to rely on toil and laborious cultivation and verification?' It also says: 'In the snap of a finger, one transcends the stage beyond learning.' Again, the Sūtra of Perfect Enlightenment says: 'Knowing illusion, one immediately departs from it, without creating expedient means; departing from illusion is itself awakening, also without gradual stages.' These all express this meaning. However, relying on the present text, it first recounts awakening through understanding. As the text says, 'Each personally knew that his mind pervaded the ten directions.' Knowing is understanding. Although the account speaks of understanding, it is not without awakening through realization, according to the varying depth of the stages entered by different people. For instance, if people of the two vehicles from the two teachings, provisional bodhisattvas who follow them, or those of capacities suited to the perfect teaching who have not yet generated faith awaken to this realm, it is awakening through understanding. If someone had already entered the stages of faith, understanding, and practice and awakens upon hearing the Dharma, it is awakening through realization. Furthermore, for those who have already entered the bhūmis and abodes, the Way increases and births decrease. Up to wondrous enlightenment, breaking delusion and realizing principle, manifesting wondrous functioning from reality—all are discussed in terms of breadth and narrowness according to the depth of the stage. Thus everyone in this assembly gained wondrous benefit.