首楞嚴義疏注經 4.163

4.163

菩提智果，涅槃斷果，雙合二喻也。然上四喻，二二同意，前就圓悟之理，生佛俱是本真，以成前文清淨本然皆如來藏，與如來心不增不減，故舉迷方、空華元來不起，非後始滅，故法合云：此迷無本，性畢竟空。又云：空元無華，妄見生滅。斯則以責滿慈見妄有滅尚是顛倒，豈況復待習漏再生也。後約不壞修證因果之相，故說消鑛出金、燒木成灰也。迷方、空華則始終元無，金之與灰燒鍊方現，意云圓頓之理雖齊，迷悟不妨成異，既有多生習障，還須背習顯真，真顯則究竟清淨，更無再迷也。若但用前二喻，則撥迷悟因果之相，便成邪見。若但用後二喻，即成眾生覺性本來不淨，失真常理，亦成邪見。道理微妙，一喻難齊，故說四事各喻一法，以盡其理也。

Bodhi is the fruit of wisdom, and nirvāṇa is the fruit of cessation; this applies both metaphors together. However, among the four metaphors above, each pair shares the same intent. The former [pair] is in terms of the principle of perfect awakening: sentient beings and buddhas are both fundamentally real, thereby substantiating the preceding text's 'pure, fundamental, all being the tathāgatagarbha' and neither increasing nor decreasing with the Tathāgata's mind. Therefore, it brings up losing one's bearings and flowers in space as never having arisen originally, rather than only being extinguished later. Thus the application to dharmas says: 'This confusion has no foundation; its nature is ultimately empty.' It also says: 'In space there are originally no flowers; it is a deluded seeing of arising and cessation.' This reprimands Pūrṇa for seeing delusion as having an extinction, which is still inverted—how much less could it wait for habitual outflows to be born again! The latter [pair] is based on not demolishing the characteristics of cause and effect in cultivation and realization; therefore it speaks of smelting ore to produce gold, and burning wood to produce ash. Losing one's bearings and flowers in space are originally nonexistent from beginning to end, whereas gold and ash appear only through smelting and burning. The meaning is that although the principle of the perfect and sudden is equal, delusion and awakening nevertheless constitute differences; since there are habitual hindrances from many lifetimes, one must still turn away from habituation to reveal the real. When the real is revealed, it is ultimately pure and there is never any delusion again. If one only used the former two metaphors, one would negate the characteristics of cause and effect in delusion and awakening, and that would become a wrong view. If one only used the latter two metaphors, then the nature of enlightenment in sentient beings would be fundamentally impure, losing the principle of the true and eternal, which would also become a wrong view. The principle is subtle, and a single metaphor can hardly encompass it all; therefore, four matters were spoken of, each illustrating one aspect of the teaching, in order to exhaust its principle.