首楞嚴義疏注經 4.199

4.199

汝以分別色空之心，於真覺中而現傾奪，彼真覺性隨成色空，互相陵滅。色、空，即地、空二大也。二大既爾，餘皆例然，故云是故於中等。上文云「一切眾生從無始來迷己為物，故於是中觀大觀小。」《圓覺》亦云「圓覺自性，非性性有，循諸性起，斯則眾生起無明風，鼓真如海，成八識波浪，變起世間種種諸相，為相所礙，失於本心，故云背覺合塵有世間相。」

Because of your mind discriminating form and emptiness, conflict and usurping appear within true enlightenment, and that nature of true enlightenment accordingly becomes form and emptiness, encroaching upon and destroying each other. Form and emptiness are the two great elements of earth and space. Since these two great elements are so, the rest are all by analogy the same; hence it says 'therefore within it' and so forth. The preceding text says: 'All sentient beings from beginningless time have been confused about themselves, taking themselves to be things; therefore within it they view what is great and view what is small.' The Perfect Enlightenment Sūtra also says: 'The self-nature of perfect enlightenment is not that natures exist as natures; it arises in accordance with all natures.' Here, sentient beings raise the wind of avidyā, stirring the ocean of tathatā into the waves of the eight consciousnesses, transforming and giving rise to all kinds of worldly characteristics; obstructed by characteristics, they lose their fundamental mind, hence it says 'turning their backs on enlightenment to unite with the dusts and having worldly characteristics.'