首楞嚴義疏注經 8.269

8.269

指前五十七位，故云種種。於一一地皆用金剛如幻三昧觀察諸法，若行若智一切斷證，皆如幻炎、水月、虛空、響城、夢影、像化等事，故云十種深喻。斯則始從漸次終至佛果，皆由首楞嚴王即觀之止、即止之觀，破無明惑、起行修證，故云金剛觀察也。毘婆舍那，止觀雙運也。故荊溪云：「如夢勤加，空名惑絕，幻因既滿，鏡像果圓。」清涼云：「修習空華萬行，安坐水月道場，降伏鏡像天魔，證得夢中佛果。」皆此意也。

Pointing to the preceding fifty-seven stages, it says 'various'. In each and every ground, one employs the vajra illusion-like samādhi to contemplate all dharmas; all practices, cognitions, severances, and realizations are like illusions, mirages, the moon in water, empty space, echoes, cities of the Gandharvas, dreams, shadows, images, transformations, and so forth; hence it is said, 'ten profound metaphors'. Thus, from the gradual steps at the beginning to the buddha-fruition at the end, all proceed from the Śūraṅgama King: śamatha that is precisely contemplation, contemplation that is precisely śamatha, destroying the delusion of avidyā, initiating practice, and cultivating realization; hence it is said, 'vajra contemplation'. 'Vipaśyanā' refers to the dual operation of śamatha and vipaśyanā. Therefore Jingxi said: 'Diligently striving as if in a dream, the designation of emptiness cuts off delusion; when illusory causes are fulfilled, the mirror-image fruit is perfected.' Qingliang said: 'Cultivating the myriad practices of sky-flowers, calmly sitting in the bodhimaṇḍa of the water-moon, subduing the heavenly Māras of mirror-images, and realizing the buddha-fruition within a dream.' These all share this intent.