首楞嚴義疏注經 4.227

4.227

「即如來藏元明心妙，即心、即空、即地、即水、即風、即火，即眼、即耳鼻舌身意，即色、即聲香味觸法，即眼識界如是乃至即意識界。即明、無明，明、無明盡，如是乃至即老即死、即老死盡。即苦、即集、即滅、即道，即智、即得。即檀那、即尸羅、即毘梨耶、即羼提、即禪那、即鉢剌若、即波羅蜜多，如是乃至即怛闥阿竭、即阿羅訶、三耶三菩，即大涅槃，即常、即樂、即我、即淨，以是即俱世出世故。」

"It is identical with the fundamental, bright, wonderfully wondrous mind of the tathāgatagarbha: it is the mind; it is space; it is earth; it is water; it is wind; it is fire; it is the eye; it is the ear, nose, tongue, body, and mental faculty; it is form; it is sound, smell, taste, touch, and dharmas; it is the eye-consciousness element, and so forth up to it is the mind-consciousness element. It is clarity; it is avidyā; it is the exhaustion of clarity and avidyā; and so forth up to it is old age; it is death; it is the exhaustion of old age and death. It is suffering; it is origination; it is cessation; it is the path; it is wisdom; it is attainment. It is dāna; it is śīla; it is vīrya; it is kṣānti; it is dhyāna; it is prajñā; it is pāramitā; and so forth up to it is the Tathāgata; it is the Arhat and Samyaksambuddha; it is great nirvāṇa; it is permanence; it is bliss; it is self; it is purity; because of this, it is identical with both the worldly and the world-transcending."