首楞嚴義疏注經 4.281

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分別不生，前後際斷，故名為歇。菩提云覺。《起信》云「所言覺義者，謂心體離念，離念相者等虛空界，無所不遍，法界一相，即是如來平等法身，依此法身說名本覺。」故云勝淨明心本周法界，不從人得。既云不從人得，即顯不由他緣，本自覺耳。劬勞修證，本息分別只為顯覺，今分別既亡，覺性自顯，故云何藉。然非謂全不修行，兀然空坐，苟妄想宛然自謂即是者，誤之甚矣。言肯綮者，骨邊細肉也。《莊子》云「經肯綮之未甞，而況大觚乎。」若執惑有實體，不能達妄即空，四相平等，一切唯覺，便謂從麁至細斷盡無明，方至妙覺者，何異解牛不能遊刃於大窾，不能亡見於全牛，但解皮肉以至著骨，豈曰妙得牛理哉！

When discrimination does not arise and the anterior and posterior limits are severed, it is called cessation. Bodhi means awakening. The Awakening of Faith says: "What is meant by the meaning of awakening is that the essence of the mind is free from thought. The characteristic of being free from thought is equal to the realm of empty space, pervading everywhere. The single characteristic of the dharmadhātu is precisely the Tathāgata's equal dharmakāya. Based on this dharmakāya, it is called original awakening." Therefore it says: "The supremely pure and bright mind fundamentally pervades the dharmadhātu; it is not obtained from someone else." Since it says it is not obtained from someone else, this reveals that it does not depend on other conditions, but is fundamentally self-awakened. Toilsome cultivation and realization originally rested discrimination merely to reveal awakening; now, since discrimination has already perished, the nature of awakening reveals itself, hence it says "why rely on." Yet this does not mean not practicing at all and sitting blankly in vacancy; if deluded thoughts are fully present and one claims oneself to be identical with it, one is gravely mistaken. As for the expression "laborious" (kenqiang), it refers to the thin meat beside the bone. Zhuangzi says: "[The cleaver] has never even experienced the joints and sinews (kenqiang), how much less the great bones!" If one grasps affliction as having a real entity, unable to comprehend that delusion is empty, that the four characteristics are equal, and that everything is only awakening, and then claims that only after cutting off avidyā completely from the coarse to the subtle does one arrive at wondrous awakening, how is this different from a butcher of oxen who cannot glide his blade through the great hollows, cannot forget the view of the whole ox, and merely carves through skin and flesh until he hits bone? How could this be called wondrously grasping the principle of the ox!