首楞嚴義疏注經 10.192

10.192

於所因識陰執為真常，是萬法之因，故云因所因執。萬法無因，虛妄生滅，今計有因是真常性，即與外道所執，冥諦是常，能生一切，無有差別，此即計阿賴耶識未形兆前冥然之初為冥諦也。迷佛菩提者，菩提云覺，覺體離念。離念相者，等虛空界無所不遍，法界一相。今執有法從一因生能所差別，故云迷也。不如實知，故云亡失知見。所得心即識陰也，因中為所得，果上為所歸耳。餘文可解。

Grasping at the conditioned aggregate of consciousness as truly permanent and the cause of all phenomena is called 'grasping at causes and non-causes.' All phenomena have no cause, being falsely arisen and ceased; now clinging that there is a cause of a truly permanent nature makes him no different from the non-Buddhist grasping that Pradhāna is permanent and capable of producing all things. This is clinging to the dark, undifferentiated beginning before the ālayavijñāna takes form as Pradhāna. 'Confused about the Buddha's bodhi': bodhi means awakening, and the substance of awakening is free of thoughts. The mark of being free of thoughts equals the realm of empty space, pervading everywhere, with the single characteristic of the dharmadhātu. Now grasping that dharmas arise from a single cause with distinctions of subject and object is why it is called 'confused.' Not knowing according to reality, it is called 'losing sight of knowledge and vision.' The 'mind of attainment' is the aggregate of consciousness; in the cause it is what is attained, and in the fruit it is the refuge. The rest of the text is intelligible.