首楞嚴義疏注經 1.517

1.517

總標色心，故云諸法。無別生處，故曰唯心。此法生起，謂由真如不守自性為因，無始妄想熏習為緣，因緣和合，成梨耶識，從此變生根身、種子、器世間等。如水起波、如鏡現像，故云唯心所現。一切因果者，別舉正報，聖凡總該，故云一切。世界微塵，別指依報，一切之言亦通此轉。既由真心隨緣所現，亦依真心以為自體，如像不離鏡、波不離水。如下文云「我常說言，色心諸緣及心所使，諸所緣法，唯心所現，外洎山河虛空大地，咸是妙明真心中物。」故云因心成體。

Generally designating form and mind, he says 'all dharmas.' There is no separate place of arising, hence he says 'solely by the mind.' That these dharmas arise means that tathatā not maintaining its own nature is the cause, and beginningless false thought perfuming is the condition; when cause and condition combine, they form the ālayavijñāna, from which transform and arise the faculty-bodies, seeds, vessel world, and so on. Just as water gives rise to waves and a mirror displays reflections, it is said to be 'manifested solely by the mind.' 'All causes and effects' specifically refers to the primary retribution, encompassing both the noble and the ordinary; hence 'all.' 'The worlds and fine dust particles' specifically points to the environmental retribution; the word 'all' also applies to this transition. Since they are manifested by the true mind following conditions, they also rely on the true mind as their own substance, just as reflections are not separate from the mirror and waves are not separate from the water. As the text below says: 'I have always said: Form, mind, all conditions, mental factors, and all conditioned dharmas are manifested solely by the mind; outward to the mountains, rivers, space, and the great earth, all are things within the wondrous, luminous, true mind.' Hence it says 'take their substance from the mind.'