首楞嚴義疏注經 1.402

1.402

既非內外中間，即知心無所著，而不知佛意破妄無體，令識本真。如云：三際求心心不有，心不有故妄元無，妄心無處即菩提，生死涅槃本平等。不了此意，謬指其文，妄立無著便謂合教，舉世修行多作此計。但一切時都無所著即我真心，而不知執此無著亦是妄想。《楞伽》云「無心為心量，我說為心量。」故下破之。

Since it is neither inside, outside, nor in between, one knows that the mind is unattached; yet one does not understand that the Buddha's intention was to refute the absence of substance in the deluded, so that one recognizes the fundamental truth. As it is said: 'Seeking the mind in the three periods of time, the mind does not exist; because the mind does not exist, delusion is fundamentally absent; where the deluded mind is absent, that itself is bodhi; saṃsāra and nirvāṇa are fundamentally equal.' Failing to understand this intention, one mistakenly points to the text, falsely establishing non-attachment and considering it in accord with the teaching. Practitioners in the world mostly form this conception: that whenever there is completely no attachment, that is my true mind—unaware that grasping at this non-attachment is itself a deluded thought. The Laṅkāvatāra states: 'No-mind is taken as mental projection; I call it mental projection.' Hence it is refuted below.