首楞嚴義疏注經 4.278

4.278

煩惱為緣，能潤業故。殺等為因，正是業故。分別是識，能生煩惱。三種相續是所分別，分別此三故云三緣，三即緣也。或殺盜婬三之助緣，故三之緣也。分別既亡，業因不作，於三界中狂心自歇。故《起信》云「一切眾生不名為覺，以從本來念念相續，未曾離念，故說無始無明。」又云「以遠離微細念故，名究竟覺。念即分別也，由是一念不生即名為佛。」即斯義也。

Afflictions are conditions, because they can moisten karma. Killing and so forth are causes, because they are precisely karma. Discrimination is consciousness, which can generate afflictions. The three kinds of continuity are what is discriminated; because of discriminating these three, they are called the three conditions—the three are precisely the conditions. Or, they are the auxiliary conditions of the three [acts of] killing, stealing, and lust, hence the conditions of the three. Once discrimination has perished, the karmic causes are not enacted, and within the three realms the mad mind ceases of itself. Therefore the Awakening of Faith says: "All sentient beings are not called awakened, because from the beginning their thoughts have continued from moment to moment, never having been separated from thoughts; therefore it is called beginningless avidyā." It also says: "Because of being far removed from subtle thoughts, it is called ultimate awakening. Thought is precisely discrimination; therefore, when a single thought does not arise, one is called a Buddha." It is precisely this meaning.