首楞嚴義疏注經 9.200

9.200

示入正定之方便也。此如前文以湛旋其虛妄滅生，伏還元覺，即此文云消落諸念等。《圓覺》亦云「於一切時不起妄念」也。分別不起，故云念盡。離念精明者，即前文云「得元明覺，無生滅性為因地心」也。動靜下，釋離念行相也。入流亡所，境不能隨，故云動靜不移。由澄諸念，分別稍寂，故云憶忘如一。《起信》即云「止一切境界相。」今經即云「消落諸念能所二緣。」經論互舉耳。

This shows the expedient means for entering right concentration. This is like the earlier text where, by limpidity, one turns back the illusory arising and ceasing to subdue and return to fundamental enlightenment; that is what this text calls 'dissolving all thoughts', and so on. The *Sūtra of Complete Enlightenment* also says: 'At all times do not give rise to deluded thoughts.' Because discrimination does not arise, it says 'thoughts are exhausted.' 'Refined brightness free from thoughts' is what the earlier text calls 'attaining the fundamental bright awakening, with a nature free from arising and ceasing as the causal-ground mind.' From 'activity and stillness' onward explains the practice and characteristics of being free from thoughts. Entering the stream and forgetting the objective realm, the sense-objects cannot be followed, hence it says 'unmoving in activity and stillness.' By settling all thoughts, discrimination becomes relatively still, hence it says 'remembering and forgetting will be as one.' The *Awakening of Faith* says 'stopping the marks of all objective realms.' The present sūtra says 'dissolving the two conditions of subject and object in all thoughts.' The sūtra and the treatise mention each other's points.