首楞嚴義疏注經 5.31

5.31

由阿難再問：云何令我生死輪迴、安樂妙常同是六根，更非他物？故佛先示根境識三唯一虛妄，同一性源，迷縛解脫誠非異轍，由此別示結答，令無所疑，因解成觀，妙果可冀。言知見者，略舉六根之二也。立知者，又略見字，影在次文。意謂若於六根三事，不了性無，立為實有，起遍計執，惑業由生，自取輪迴，枉入諸趣，斯則六根是無明生死結縛之本。苟或於此體真達妄，執取不生，妄知見覺，泯然虛寂，唯一圓成清淨寶覺，斯則六根是菩提涅槃元清淨體，更欲何物說為異因？故《般若》云「若見諸相非相，即見如來。」上云「此見及緣，元是菩提妙淨明體。」此則正破無明法執，成就圓通觀門也。

Because Ānanda asked again: "Why is it that what causes me to undergo cyclic turning in birth and death, and what causes peace, bliss, and wondrous permanence, are both the six sense faculties and nothing else?" the Buddha first showed that the three—faculties, objects, and consciousness—are solely a single falsity and share the same source of nature; deluded bondage and liberation are truly not different paths. From this, he individually concluded the answer to leave him without doubt, so that relying on understanding he may accomplish contemplation and the wondrous fruition can be hoped for. The words "perception" (zhījiàn) briefly mention two of the six sense faculties. "Setting up a knowing" (lìzhī) also omits the word "seeing" (jiàn), which is reflected in the subsequent text. The meaning is: if with respect to the three things of the six sense faculties, one fails to understand their lack of nature, posits them as real existence, and gives rise to the imagined nature, delusion and karma will arise from this, and one will bring cyclic turning upon oneself and enter the various destinies in vain. In this case, the six sense faculties are the root of the knotting and bondage of avidyā and birth and death. If one realizes the true and penetrates the false with respect to these, grasping does not arise, and false knowing, seeing, and perceiving vanish into quiescent emptiness, leaving solely the one consummated, pure, and precious awakening. In that case, the six sense faculties are the originally pure essence of bodhi and nirvāṇa. What other thing could one wish to speak of as a different cause? Therefore, the Prajñā[-pāramitā Sūtra] says: "If one sees that all marks are non-marks, one sees the Tathāgata." The preceding text says: "This seeing and its conditions are originally the wondrous, pure, and bright essence of bodhi." This directly breaks through avidyā and attachment to dharmas, completing the contemplation gateway of perfect penetration.