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# 首楞嚴義疏注經 4.431

首楞嚴義疏注經 4.431

- **Language:** Classical Chinese

### [4.431](https://indike.org/pramana/in.bauddha.taisho.1799.4.431)

前第一義令止妄心，伏還元覺，即是修止。此第二義，令審詳煩惱，觀察對治，即是修觀。先止後觀，法應如是。無明發業，愛取潤生，六識能作，第八能受，此唯觀門分別能知。故《起信》云「所言觀義者，謂分別因緣生滅相故。」《圓覺》云「以淨覺心知覺心性，及與根塵皆同幻化，即起諸幻以除幻者，變化諸幻而開幻眾」等。

> The earlier first meaning caused one to halt the deluded mind and subdue it to return to original awareness, which is the cultivation of śamatha. This second meaning causes one to closely examine afflictions, observing their antidotes, which is the cultivation of vipaśyanā. First śamatha and then vipaśyanā—the Dharma is naturally so. Ignorance initiates karma, and craving and grasping moisten rebirth; the six consciousnesses are capable of creating it, and the eighth is capable of receiving it. Only through the gateway of vipaśyanā can one discern and know this. Therefore the Awakening of Faith says: "What is called the meaning of vipaśyanā is discerning the characteristics of arising and ceasing through causes and conditions." The Sūtra of Perfect Enlightenment says: "Using the pure mind of awareness to know that the nature of the mind of awareness, along with the faculties and dusts, are all alike illusory transformations; thereupon arising all illusions to eliminate the one who is illusory, transforming all illusions to open the minds of the illusory assembly," and so forth.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.4.431) — English, machine translation

## Linked texts (1)

- [大方廣圓覺修多羅了義經](https://indike.org/pramana/in.bauddha.taisho.842.1.53) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.4.431](https://indike.org/pramana/in.bauddha.taisho.1799.4.431) · Pramāṇa
