首楞嚴義疏注經 4.502

4.502

圓明藏體非一六之異，無始顛倒六根強生，聞說解六又執是一，一六形待虛妄相生，沒於四流遷改不息。知見移易，變一為六，故云淪替。雖得六銷，猶未亡一者，據汝所解，雖欲除六而不除一，以執六根是一體故。又初果人不取六塵，名為六銷；執根有體，名未亡一。《般若》云：「須陀洹名為入流，而無所入，不入色聲香味觸法。」《涅槃》亦云「須陀洹人雖生惡國，以道力故不作諸惡，不因六塵所惑，不造新業。」或認六塵銷處見惑不生，執一無為果體，故云猶未亡一。

The perfectly luminous substance of the tathāgatagarbha is free from the distinctions of one and six. Due to beginningless inversion, the six faculties are forced into arising; hearing the explanation to resolve the six, one again clings to them as one. 'One' and 'six' depend upon each other and arise falsely, sinking into the four currents and shifting incessantly. Perception alters, transforming the one into six; hence it says 'sinking into change.' Regarding 'although you have eliminated the six, you still have not discarded the one': according to your understanding, although you wish to eliminate the six, you do not eliminate the one, because you cling to the six faculties as a single substance. Furthermore, a person of the first fruit does not grasp at the six dusts, which is called 'eliminating the six'; but clinging to the faculties as having a substance is called 'not yet discarding the one.' The Prajñāpāramitā says: 'A srotāpanna is called a "stream-enterer," yet there is nowhere entered; he does not enter into forms, sounds, smells, tastes, touches, or dharmas.' The Nirvāṇa Sūtra also says: 'Although a srotāpanna is born in an evil country, by the power of the Path he does not commit evils, is not deluded by the six dusts, and does not create new karma.' Alternatively, it means that where the six dusts vanish, delusions of vision do not arise, and one clings to an unconditioned fruit-substance as 'one'; hence it says 'you still have not discarded the one.'