首楞嚴義疏注經 7.151

7.151

真體常住，本非生滅。不如實知真如法一，不覺心動而有於念，念即生相也。生即有滅，念念遷流，展轉漸麁，以至業果流轉三界，故名為妄。若知前念起惡，能止後念令其不起，漸斷麁惑，以至細惑無明永盡，悟極之處即名為真，菩提、涅槃於斯立矣。二轉依號者，由初迷真念動以至流轉，名為不覺。翻此不覺，了本無生，即名為覺。此菩提之號，因不覺立。由迷有生，生必有滅，翻此生滅顯不生滅，即涅槃之號。對生滅立，生滅既滅，更無所依，故名轉依。以真如為迷悟依，轉此迷依以為悟依，故名轉依。是知菩提涅槃因迷故有，如人因睡即有覺名。此亦如是，非本一真元有二果之異。通約諸位，有六種轉依，如餘處說。

The true essence is permanently abiding, originally without arising and cessation. Not knowing in accord with reality that the Dharma of tathatā is one, the mind unconsciously stirs and thoughts arise; thought is the mark of arising. Once there is arising, there is cessation; thought after thought shifts and flows, gradually becoming coarser by turns, until karmic fruits cycle through the three realms; hence it is called delusion. If one knows that a preceding thought has arisen unwholesomely and can stop subsequent thoughts from arising, gradually severing coarse delusions until subtle delusions and avidyā are extinguished forever, the culmination of awakening is called truth; bodhi and nirvāṇa are established upon this. As for the "two bases of transformation" (āśrayaparavṛtti): from initially being deluded about reality so that thoughts stir and transmigrate, this is called non-awakening. Reversing this non-awakening and realizing original non-arising is called awakening. This designation of bodhi is established on the basis of non-awakening. Because through delusion there is arising, arising must have cessation; reversing this arising and cessation reveals non-arising and non-cessation, which is the designation of nirvāṇa. It is established in contrast to arising and cessation; when arising and cessation are ceased, there is no longer anything to rely upon, so it is called the base of transformation. Taking tathatā as the basis for delusion and awakening, transforming this basis of delusion to become the basis of awakening is called transformation of the basis. Thus one knows that bodhi and nirvāṇa exist because of delusion, just as a person has the designation of waking because of sleep. This is likewise so; originally in the single reality there is no distinction of two fruits. Speaking generally across the various stages, there are six kinds of transformation of the basis, as explained elsewhere.