首楞嚴義疏注經 5.40

5.40

初二句重顯前過，有為、無為是對待故。亦是破執，真性是有還同虛妄。惑者議云：真性之中雖亡有為、無為，而此真性應有所得，是佛所證，離諸偽妄，故名曰真。是諸法性，畢竟應有。故此破云：若言離妄所顯有真性者，還同妄法，俱為妄也，以是遍計所緣境故。離妄之真還因妄顯，如前文云「菩提心生，生滅心滅，此亦生滅。」《起信》亦云「言真如者亦無有相，謂言說之極，因言遣言，此真如體無有可遣，以一切法悉皆真故，亦無可立，以一切法皆同如故。當知一切法不可說不可念，故名真如。」應知若有真性為所得者，皆為妄矣，故云妄真同二妄也。猶非下二句況破執妄，初句躡前所非，尚無真與不真，不真即妄也。次句正況，云何更存能見所見，根之與識俱名為見，所見即境也。斯則總破真妄二心，諸對待法皆無所有，方名顯淨法界一真平等。此上二頌，正是頌前根塵同源也。本源自性尚非真妄，豈得存乎根境識耶！故根境識同此一源。

The first two lines again reveal the previous fault, because conditioned and unconditioned are dualistic counterparts. It also refutes the attachment that the true nature exists, which would likewise be false. Confused persons argue: "Although the conditioned and unconditioned are eliminated within the true nature, this true nature should be something attained; it is what the Buddha realized, and being free from all deceptions and falsities, it is named 'true.' This is the nature of all dharmas, which ultimately must exist." Therefore, this refutation says: If one says that what is revealed apart from the false is a true nature, it is still the same as false dharmas, and both are false, because it is an objective realm cognized by the imagined nature. The truth apart from the false is still revealed because of the false. As the earlier text says: "When the bodhi mind arises, the mind of arising and ceasing ceases; this too is arising and ceasing." The Treatise on Awakening of Faith also says: "What is called tathatā also has no marks; it is the culmination of verbal discourse, using words to discard words. This essence of tathatā has nothing that can be discarded, because all dharmas are completely true; nor is there anything that can be established, because all dharmas are equally such. One should know that all dharmas cannot be spoken of and cannot be conceptualized; therefore, it is named tathatā." One should know that if there is a true nature regarded as what is attained, it is entirely false; hence it says: "False and true are equally two falsities." The two lines beginning with "When even 'neither..." refute attachment to the false by analogy. The first line takes up the previous negation: there is not even true or untrue—untrue being the false. The next line makes the direct analogy: how could one still retain the capable-of-seeing and what-is-seen? The faculty and the consciousness are both called "seeing"; what is seen is the object. This completely shatters both true and false minds; when all dualistic dharmas are non-existent, only then is it named the manifestation of the pure dharmadhātu's one true equality. The above two verses precisely versify the previous "faculties and dusts have the same source." If the original nature is not even true or false, how could faculties, objects, and consciousness remain! Therefore, faculties, objects, and consciousness share this one source.