首楞嚴義疏注經 8.299

8.299

問：此與滿慈所疑何別？答：前疑理本清淨，云何忽生山河大地？則約依報為首，以難清淨本然。故佛釋疑，蓋由強覺妄分能所，遂成三種相續，從妄見生，因此虛妄終而復始。此疑佛今成果，一切合融歸覺，云何更有七趣差別？則約正報為首，以難果佛唯真，真合無此七種差異。又徵此道為本有耶？為妄起耶？意欲如來廣明因果雖皆虛妄，善惡業緣、受報好醜終不差忒，令諸眾生明信因果不入邪見。前文但云「從妄見生，一體虛妄。」諸鈍根者便謂都亡因果。今此辨析，因果昭然，則知前難意顯真諦，今疑意明俗諦。前後相濟，方成圓了。即前圓解之義殘也。

Question: How does this differ from the doubt of Pūrṇa [Maitrāyaṇīputra]? Answer: The previous doubt was: if principle is fundamentally pure, how did the mountains, rivers, and great earth suddenly arise? That took circumstantial retribution as foremost in challenging fundamental purity, so the Buddha resolved the doubt [by explaining that] it was due to forcing awareness to falsely divide subject and object, which resulted in the three kinds of continuity arising from false seeing, and due to this delusion going on in an endless cycle. This doubt is: now that the Buddha has attained the fruit, all should fuse and return to awakening; why are there still the distinctions of the seven destinies? That takes direct retribution as foremost in challenging that the fruit-Buddha is solely real, and the real ought not to have these seven kinds of differences. Furthermore, he asks: do these paths exist fundamentally, or do they arise through delusion? His intention is that the Tathāgata will extensively explain that although cause and effect are both false, the karmic conditions of good and evil and the beauty or ugliness of the retributions received never err, causing sentient beings to clearly believe in cause and effect and not fall into wrong views. The earlier text merely said: 'Arising from false seeing, all is entirely false.' Those of dull faculties would then say that cause and effect are completely eradicated. Now, this analysis makes cause and effect brightly evident; thus one knows that the earlier challenge was intended to reveal the absolute truth, while the present doubt is intended to clarify the conventional truth. Only when the earlier and later mutually complement each other is there perfect completeness. This is the remaining meaning of the earlier perfect understanding.