首楞嚴義疏注經 5.40

5.40

The first two lines again reveal the previous fault, because conditioned and unconditioned are dualistic counterparts. It also refutes the attachment that the true nature exists, which would likewise be false. Confused persons argue: "Although the conditioned and unconditioned are eliminated within the true nature, this true nature should be something attained; it is what the Buddha realized, and being free from all deceptions and falsities, it is named 'true.' This is the nature of all dharmas, which ultimately must exist." Therefore, this refutation says: If one says that what is revealed apart from the false is a true nature, it is still the same as false dharmas, and both are false, because it is an objective realm cognized by the imagined nature. The truth apart from the false is still revealed because of the false. As the earlier text says: "When the bodhi mind arises, the mind of arising and ceasing ceases; this too is arising and ceasing." The Treatise on Awakening of Faith also says: "What is called tathatā also has no marks; it is the culmination of verbal discourse, using words to discard words. This essence of tathatā has nothing that can be discarded, because all dharmas are completely true; nor is there anything that can be established, because all dharmas are equally such. One should know that all dharmas cannot be spoken of and cannot be conceptualized; therefore, it is named tathatā." One should know that if there is a true nature regarded as what is attained, it is entirely false; hence it says: "False and true are equally two falsities." The two lines beginning with "When even 'neither..." refute attachment to the false by analogy. The first line takes up the previous negation: there is not even true or untrue—untrue being the false. The next line makes the direct analogy: how could one still retain the capable-of-seeing and what-is-seen? The faculty and the consciousness are both called "seeing"; what is seen is the object. This completely shatters both true and false minds; when all dualistic dharmas are non-existent, only then is it named the manifestation of the pure dharmadhātu's one true equality. The above two verses precisely versify the previous "faculties and dusts have the same source." If the original nature is not even true or false, how could faculties, objects, and consciousness remain! Therefore, faculties, objects, and consciousness share this one source.