首楞嚴義疏注經 8.2

8.2

二、返妄歸真辨地位之相，三：初、辨漸次修行者，前由無明動彼靜心，從細至麁遂成三相及二顛倒。又由世界和合相涉，根塵相對成業性故，十二區分，類生差別，流浪苦海如汲井輪，其猶空華於湛精明亂生亂滅，此皆塵勞煩惱污染真性不得清淨。今欲轉染歸淨，返流復源，故立漸次修行以為對治。下喻云「如淨器中除去毒蜜，以諸湯水并雜灰香洗滌其器，後貯甘露。」由此漸次以立地位也。文二：一、結前生後，二：一、結前顛倒因。

Second, turning back delusion and returning to reality by explaining the characteristics of the stages, in three parts: first, explaining the progressive cultivation. Previously, because avidyā stirred that calm mind, proceeding from subtle to coarse, the three marks and the two inversions were formed. Moreover, because the world combines and interacts, and the faculties and dusts oppose each other to form the nature of karma, twelve divisions arise, differentiating the classes of birth, wandering in the bitter sea like a bucket on a well-wheel, just like flowers in space chaotically arising and perishing in the pure, still luminosity. All of these are dust-toil and defilements that contaminate the true nature so that it cannot attain purity. Now, wishing to transform defilement into purity and turn the flow back to the origin, progressive cultivation is established as an antidote. Below, the analogy says: 'Just as in a clean vessel from which poisonous honey has been removed, one washes the vessel with hot water and various ashes and perfumes, and afterward stores amṛta.' Because of this progression, the stages are established. The text has two parts: first, concluding the preceding to introduce the subsequent, which has two parts: first, concluding the prior causes of inversion.