首楞嚴義疏注經 4.13

4.13

前五句引所聞，即同《圓覺》剛藏云：「若諸眾生本來成佛」也。云何下五句敘疑難，即同彼云：「何故復有一切無明？」彼反難云：「若諸無明眾生本有，何因緣故如來復說本來成佛？」今經無此難者，意已含故。復有牒而縱之責無窮過，即同下文別答違妨也。然剛藏所問，反覆成難，文聚一處，鉤鎖相連。如來答釋亦總示云：「世界始終念念相續，一切對待皆由分別生死垢心輪迴妄見，未離妄見而辨覺性，遂令覺性成諸輪轉。」乃至結云：「如是分別非為正問。」今經問既前後，答亦隨問，二經答意廣略雖別，大旨攸同。如彼經云：「種種取捨皆是輪迴，未出輪迴而辨圓覺，彼圓覺性即同流轉，若免輪迴無有是處」等。此即責剛藏不了圓覺自性絕諸對待，生死涅槃猶如昨夢，遂引無明生死有為，反復成疑，以難眾生本來成佛。故佛斥此正是生死垢心，分別妄見，遂令圓覺成輪轉也，由是舉喻，雲駛月運、舟行岸移等。今經即以常說本性覺體妙明明妙，反而責之，以辨滿慈解惑之心。解則已知覺體本妙，無明本空，山河大地如空華相，夫何致疑惑？則能所妄分，強覺俄起，三細為本，四輪成界，遂有世界、眾生、業果、相續，斯皆未出輪迴而辨圓覺，彼圓覺性即同流轉。故二經之意，問答竝同也。然此是法空門下疑難大節，最障修證，滿慈迹雖小聖，今經圓通述悟無非大途，故所陳難剛藏無異，學者至此請細觀之。

The first five clauses cite what was heard, which is identical to Vajragarbha's statement in the Sūtra of Perfect Enlightenment: 'If all sentient beings originally are buddhas...' The five clauses from 'why' onward recount the doubt and challenge, which is identical to his saying there: 'Why then is there all ignorance?' He challenged in reverse: 'If all ignorance is originally possessed by sentient beings, by what causes and conditions does the Tathāgata again say that they originally are buddhas?' In the present sūtra there is no such challenge because its meaning is already implied. Furthermore, repeating and granting it while reproving the fault of infinite regress is identical to the separate response to contradictions below. However, what Vajragarbha asked formed challenges back and forth, the text being gathered in one place, linked together like interlocking chains. The Tathāgata's response and explanation also pointed out comprehensively: 'Worlds begin and end, thought after thought continuing; all dualities are due to the discriminating, defiled mind of birth and death and the false views of transmigration. Without having departed from false views, discerning the nature of enlightenment causes the nature of enlightenment to turn into various transmigrations.' And it even concluded: 'Such discriminations do not constitute a correct question.' In the present sūtra, since questions are posed earlier and later, the answers also follow the questions; although the intentions of the responses in the two sūtras differ in breadth and brevity, their great purport is identical. As that sūtra says: 'Various graspings and rejections are all transmigration; without having emerged from transmigration, discerning perfect enlightenment makes that nature of perfect enlightenment identical to flowing in transmigration; to escape transmigration under such conditions is impossible,' and so forth. This reproves Vajragarbha for not understanding that the self-nature of perfect enlightenment cuts off all dualities, where birth-and-death and nirvāṇa are like yesterday's dream; he then cited ignorance, birth-and-death, and conditioned phenomena to form doubts back and forth, challenging the notion that sentient beings originally are buddhas. Therefore, the Buddha reproved this as being precisely the defiled mind of birth and death and discriminating false views, thereby causing perfect enlightenment to turn into transmigration. From this he raised analogies, such as clouds moving making the moon seem to travel, or a boat moving making the shore seem to shift. The present sūtra takes the constantly stated original nature's enlightened substance—wondrous and luminous, luminous and wondrous—and turns it around to reprove him, so as to discern Pūrṇa's mind of understanding and delusion. If he understands, he already knows that the enlightened substance is originally wondrous, ignorance is originally empty, and the marks of mountains, rivers, and the great earth are like flowers in space; why then would he give rise to doubt? If he is deluded, subject and object are falsely divided, forced awareness suddenly arises, the three subtle [aspects] form the root, and the four wheels establish the realms; consequently there are worlds, sentient beings, and karmic retribution continuing in succession. All of this is attempting to discern perfect enlightenment without having emerged from transmigration, so that the nature of perfect enlightenment becomes identical to flowing in transmigration. Therefore, the meaning of the two sūtras, in both question and answer, is entirely identical. However, this is a major juncture of doubt and challenge under the gate of the emptiness of dharmas, which most obstructs cultivation and realization. Although Pūrṇa's traces are those of a lesser sage, the recountings of awakening in the perfect penetration of the present sūtra are nothing other than the Great Path; thus the challenge he sets forth is no different from that of Vajragarbha. Students arriving at this point, please examine it carefully.