首楞嚴義疏注經 4.356

4.356

彼尚女人，一修無漏便獲聖果，如何汝今厭離小乘，志求大道，而以世間因緣、自然戲論名相而自纏繞，隨逐根塵，為境所礙，不能超越，故云尚留觀聽。上來破執破疑顯如來藏，約信解真正為真修之本，答最初方便竟。次下約依解修行成就止觀，為入理之方便。既能信解如來藏體周遍十方，本性清淨，絕名離相，我等云何修諸方便與此相應？故此第二、明修行方便。文二：一、阿難領悟祈修，四：一、嘆佛悲深，二：一、經家總敘。

She was still a woman, yet upon cultivating the undefiled but once, she obtained the noble fruit. Why do you now detest and abandon the Hīnayāna and resolve to seek the Great Way, yet entangle yourself in the discursive names and marks of worldly causes, conditions, and spontaneity, following faculties and dusts, obstructed by objects, and unable to transcend them? Therefore it says: 'still linger in seeing and hearing.' Above, breaking clinging and doubt revealed the tathāgatagarbha, taking genuine faith and understanding as the basis of true cultivation, thus concluding the answer to the initial expedient. Next below, cultivating based on understanding accomplishes śamatha and vipaśyanā as the expedient for entering the principle. Since one can believe and understand that the substance of the tathāgatagarbha pervades the ten directions, is originally pure, and transcends names and marks, how do we cultivate expedients to accord with this? Therefore, this second [part] clarifies the expedients of cultivation. In the text there are two [parts]: first, Ānanda comprehends and seeks cultivation, which has four [parts]: first, praising the Buddha's deep compassion, which has two [parts]: first, the redactor's general narration.