首楞嚴義疏注經 4.559

4.559

三界萬法皆由無明妄念而得分別，今六根既拔，塵無所粘，妄念不生，性明內瑩，故得浮塵、幻相、器界、虛空一體圓成，歸無上覺。故下文云「聞復翳根除，塵銷覺圓淨，淨極光通達，寂照含虛空，却來觀世間，猶如夢中事。」又云「汝等一人發真歸元，十方虛空悉皆銷殞。」況諸世界在虛空耶！斯則萬法融真，一切常住，無情成佛復何怪耶！若謂無情不能起行，無成佛義，斯則何異猶邀空華結為空果，法空智塞，我相見深。無情若使不成，心外有法宛爾，空談圓實，心語相違，豈不謬哉！

All dharmas of the three realms are discriminated solely due to ignorant, false thoughts. Now that the six faculties are extricated, dusts have nothing to adhere to, false thoughts do not arise, and the luminosity of nature shines within; thus the superficial dust, illusory appearances, receptacle world, and empty space are consummated as a single substance, returning to supreme enlightenment. Therefore a later passage says: "When hearing returns, the cataract-faculty is removed; / When dusts dissolve, awareness is perfectly pure. / Purity reaches the utmost, and light penetrates through; / Still illumination embraces empty space. / Turning back to view the world, / It is just like an affair in a dream." And it further says: "If even one among you brings forth reality and returns to the origin, the space of the ten directions will completely dissolve and collapse." How much more so the various worlds within empty space! In this case, all dharmas are harmonized with reality and everything is permanently abiding; why should one find it strange that insentient things attain buddhahood? If one claims that insentient things cannot produce practice and have no principle of attaining buddhahood, how does this differ from still waiting for flowers in space to bear fruits in space? The wisdom of dharmic emptiness is obstructed, and the view of the self-mark is deep. If insentient things are not allowed to attain it, dharmas outside the mind would distinctly exist; talking in vain of the perfect and real while mind and speech contradict each other—how is this not an error!