首楞嚴義疏注經 6.177

6.177

二、正說偈辭，三：一、頌真妄雙源，二：一、略明真妄。將揀行門，先明真妄者，若無迷悟，豈有修行？蓋迷一真遂成諸妄，物不終否，故有悟期。悟逐根門，遂分遲速，悟所極處名大涅槃，故下文云「妙性圓明，離諸名相，本來無有世界眾生，由妄有生，因生有滅，生滅名妄，滅妄名真，是稱如來菩提、涅槃二轉依號。」故先明也。文三：一、唯一真元。

2. The verse proper, in three parts: (1) Praising the dual source of the true and the false, in two parts: a. Briefly clarifying the true and the false. About to select the gate of practice, one first clarifies the true and the false, because if there were no delusion and awakening, how could there be cultivation? Deluding the single truth immediately produces all forms of falsity; yet things do not remain obstructed forever, and thus there is a time of awakening. Awakening follows the sense gates, and thus differs in slowness and quickness; the culmination of awakening is called Great Nirvāṇa. Hence the text below states: “The wondrous nature is perfectly luminous, free from all names and marks; originally there are no worlds or sentient beings. Due to falsity there is arising, and because of arising there is cessation; arising and cessation are called falsity, and the cessation of falsity is called the true; these are called the Tathāgata’s two transformed states of bodhi and nirvāṇa.” Therefore it is clarified first. This has three parts: (a) The single true source alone.