首楞嚴義疏注經 4.137

4.137

二、如來喻釋，二：一、約真如門釋；二、約生滅門釋。初門泯相顯實，故約迷方空華，以喻無明及山河等元來不起，體不可得，迷心翳眼雖有起滅，正方虛空了不移動。妄心妄境似有生滅，真妙覺明何曾變改？次門即攬理成事，故約金鑛灰木可鍊可燒，以喻果成惑滅。二門四喻雖各不同，皆顯悟後更不再迷也。初文二：一、迷除方正喻無明本空，二：一、正喻，二：一、問答迷本無因。

Second, the Tathāgata's explanation through analogies, in two: first, explaining in terms of the gate of tathatā; second, explaining in terms of the gate of arising and ceasing. The first gate eradicates marks to reveal reality; therefore it uses the lost direction and flowers in space to illustrate that avidyā, mountains, rivers, and so forth never arose originally, and their substance cannot be grasped; although the confused mind and cataract-diseased eye have arising and ceasing, the correct cardinal direction and empty space do not shift at all. The deluded mind and deluded objects seem to have arising and ceasing, but how could true wondrous enlightened brightness ever change? The second gate grasps principle to form phenomena; therefore it uses gold ore and ash from wood, which can be refined or burned, to illustrate that when the fruit is accomplished, delusion is extinguished. Although the four analogies of the two gates are distinct, both show that after awakening there is no more falling into delusion again. The first text has two: first, the dispelling of delusion and rectification of direction illustrate that avidyā is originally empty, in two: first, the analogy itself, in two: first, question and answer on delusion originally having no cause.