首楞嚴義疏注經 9.222

9.222

初三句內由觀慧也，定心澄靜，顯露皎明。內光既發，外相則變。十方下，外現其相也。以先熏習名言善種染影而來，故見十方如金，種類皆佛。心念不動，斯須自滅。或起取著，正定難存。如修念佛三昧，此境現前與修多羅合者，名為親證。若修樹觀，設見佛形亦不為正，以心境不相應故。何況修真如三昧，法界一相，有所取著，豈非魔耶！此名下，結判邪正。靈悟所染者，靈，善也。先所熏染圓頓覺慧，悟知眾生本來是佛，此之種子因定激發，故現其相也。餘如文。

The first three lines are due to contemplative wisdom within: the concentrated mind becomes clear and still, and brightly reveals itself. Once the inner light is brought forth, the outer appearances transform. From "the ten directions" onwards, it is the outward manifestation of those appearances. Because it comes forth dyed by the reflections of the wholesome seeds of conventional designations previously perfumed, he sees the ten directions as like gold and all kinds of beings as Buddhas. If mental thoughts do not stir, it will naturally extinguish in an instant. If he gives rise to grasping and attachment, right concentration will be hard to maintain. If one is cultivating the samādhi of mindfulness of the Buddha, when this state appears before one and accords with the sūtras, it is called a direct realization. But if one is cultivating the contemplation of a tree, even if one sees the form of a Buddha, it is not correct, because mind and object do not correspond. How much less so when one is cultivating the samādhi of tathatā, where the dharmadhātu has a single mark—if one has any grasping or attachment, how could it not be a demon! From "This is called" onwards, the text concludes by judging between the demonic and the correct. "Dyed by spiritual awakening": 'spiritual' means wholesome. The previously perfumed awakening wisdom of the perfect and sudden [teaching] awakened him to know that sentient beings are fundamentally Buddhas; because these seeds are stimulated by concentration, these appearances manifest. The rest is as in the text.