首楞嚴義疏注經 8.298

8.298

此疑由前佛語阿難：「今汝諸根若圓拔已，內瑩發光，汝是浮塵及器世間諸變化相，如湯消氷，應念化為無上知覺。」斯則一人成佛，器界、有情一時成佛。如來今日成佛已久，不合更有器界、趣類，故云佛體真實云何復有地獄等道。此道若是本來自有，云何前言清淨本然，本來無有世界眾生？亦不可言一人成佛，依正融覺。若言眾生妄習生起，妄習如何得生起耶？生起之相其義云何？若據如來答意，即是眾生虛妄造業、虛妄受生，菩提心中猶如空華，妄見生滅。故下文云「汝妄自造，非菩提咎。」

This doubt arises from the Buddha's earlier words to Ānanda: 'Now if your faculties are completely eradicated, internally clear and emitting light, your floating dust and the various transformed appearances of the receptacle world will, like ice melting in hot water, transform into unsurpassed perception at a single thought.' This means that when one person realizes Buddhahood, the receptacle world and sentient beings realize Buddhahood simultaneously. Today the Tathāgata has long since realized Buddhahood; there ought no longer to be a receptacle world or categories of destinies; therefore it says, 'if the Buddha's body is real and true, why then are there paths such as hells...' If these paths fundamentally exist of themselves, why did he earlier say they are pure and fundamentally so, with fundamentally no world or sentient beings? Nor could one say that when one person realizes Buddhahood, circumstantial and direct [retributions] fuse into awakening. If one says they arise from sentient beings' deluded habits, how can deluded habits arise? What is the meaning of their arising characteristics? In terms of the intent of the Tathāgata's reply, sentient beings falsely create karma and falsely undergo rebirth, appearing within the bodhi mind like flowers in space, falsely seeing arising and ceasing. Therefore the text below says: 'You yourself falsely created it; it is not the fault of bodhi.'