首楞嚴義疏注經 4.34

4.34

一真如心是佛常說，或名法界、或名實相、或如來藏性、或妙淨明心。一經之內尚有多名，況諸經耶？名雖有異，一體無別，皆顯法界一相，本來平等。三科七大虛妄有生、虛妄名滅，生滅去來本如來藏，不動周圓，妙真如性，性真常中求於去來、迷悟、死生了無所得。若了斯旨，何山河之忽起、有為之遷流耶？何致問於如來耶？故茲責問，已釋疑盡，此就真如門約體絕相以答也。性覺、本覺指體也。妙明、明妙，顯用也。顯不由他，故云性覺，性自覺故，性自明故，豈由於他？顯非有始，故名本覺，本來覺故，本來明故，豈因始有？又體無改易，故名性覺；相非生起，故名本覺。體相寂滅，心言不能及，故稱妙；靈鑒不昧，昏惑不能暗，故名明。妙明、明妙，左右言耳。或可寂而常照故稱妙明，照而常寂故曰明妙，此顯法界一相，真覺無二。《圓覺》亦云「一切覺故，圓覺普照，寂滅無二。」古人所解各隨其意，云云在彼，不能具敘。

The one tathatā mind is what the Buddha constantly expounds, sometimes called the dharmadhātu, sometimes the real mark, or the tathāgatagarbha nature, or the wondrous pure bright mind. Within a single sūtra there are already many names, how much more so across the various sūtras? Although the names differ, the one essence is identical; all reveal the one characteristic of the dharmadhātu, originally equal. The three categories and seven great elements are falsely born and falsely called ceasing; their arising, ceasing, coming, and going are fundamentally the tathāgatagarbha, unmoving and all-pervading, the wondrous nature of tathatā. Within the true permanence of this nature, searching for coming and going, delusion and awakening, death and birth, absolutely nothing can be found. If one understands this principle, how could mountains and rivers suddenly arise, or conditioned dharmas fluctuate? Why would one present such a question to the Tathāgata? Therefore, this interrogative reprimand has already resolved the doubt completely; this answers from the perspective of the gate of tathatā, regarding the essence beyond characteristics. 'Nature-awakening' and 'fundamental awakening' point to the essence. 'Wondrously bright' and 'brightly wondrous' reveal the function. Revealing that it does not depend on another, it is called 'nature-awakening'; because the nature is naturally awake and naturally bright, how could it depend on another? Revealing that it has no beginning, it is named 'fundamental awakening'; because it is fundamentally awake and fundamentally bright, how could it exist only because of an onset? Furthermore, because the essence undergoes no change, it is named 'nature-awakening'; because its characteristics are not produced, it is named 'fundamental awakening'. The essence and characteristics are quiescent, beyond the reach of mind and speech, hence called 'wondrous'; its spiritual mirror is unclouded, unable to be darkened by confusion, hence called 'bright'. 'Wondrously bright' and 'brightly wondrous' are reciprocal expressions. Alternatively, quiescent yet constantly illuminating is called wondrously bright; illuminating yet constantly quiescent is called brightly wondrous. This reveals the one characteristic of the dharmadhātu, the non-duality of true awakening. The Perfect Awakening Sūtra also says: 'Because all is awakening, the perfect awakening universally illuminates, quiescent and non-dual.' The explanations of the ancients each followed their own perspectives; their extended discussions are found in their works, and cannot be set forth in full here.