首楞嚴義疏注經 3.83

3.83

先約寤寐，次約生滅，法喻雖二，俱破境生，皆互有互亡也。次破根生，意根無相，約寤寐顯寤能思察、寐則成夢，知是意根。今破寤寐自是身之開合，非于意根。《列子》云「其寤也形開，其寐也形交。」交即合也。《莊子》亦云「其寐也畜交，其覺也形開。」意云寤寐無體，自隨於身，非是意根，應知意根畢竟叵得。若從空生，故為不可。

First it refers to waking and sleeping, and next to arising and cessation; although the Dharma and the analogy are two, both refute arising from the object, in each case where one exists and the other vanishes. Next, in refuting arising from the faculty: the mind faculty has no mark, yet with reference to waking and sleeping it is revealed that waking can deliberate and sleeping forms dreams, whereby one knows it is the mind faculty. Now, refuting it: waking and sleeping are of themselves the body's opening and closing, not the mind faculty. The Liezi says: 'When waking, the form opens; when sleeping, the form intersects.' Intersecting is closing. The Zhuangzi also says: 'When sleeping, the spirits intersect; when waking, the form opens.' The meaning is that waking and sleeping have no substance of their own, but naturally follow the body and are not the mind faculty; one should know that the mind faculty is completely unobtainable. If it were produced from space, that is naturally impossible.