首楞嚴義疏注經 4.82

4.82

於內則愛明堅執、燥心熾盛，於外則寶潤火蒸，遂成流水也。如世蒸物必有污流，故一切業種非愛不生，一切草木非水不長。由是四性互相假藉，體不相離，同一妄心所變起故，如虛空華不離翳故。愚人不了，心外執境，顛倒見故。然小乘宗，水輪在前、金輪在後，與此不同者，而不知風輪持水即是堅礙。約相在後，舉性在初，故風輪後即說金輪。又彼但知增上業感，而不知是何因種，以教非了義，麁相說也。

Internally, craving brightness is solidly grasped, and the scorching mind blazes fiercely; externally, precious metals are moistened and fire steams upward, whereupon flowing water is formed. Just as when steaming things in the world there must be trickling fluids, so too all karmic seeds cannot arise without craving, and all grasses and trees cannot grow without water. Due to this, the four natures mutually depend on one another, their substances inseparable, being transformed and brought forth by the same single false mind, just as flowers in space are inseparable from cataracts. Foolish people do not understand, clinging to realms outside the mind due to their inverted views. In the Hīnayāna school, the water wheel comes first and the metal wheel comes after, which differs from this; but they do not know that the wind wheel holding water is itself solid obstruction. In terms of marks it comes after, but in terms of nature it is named first; therefore, after the wind wheel, the metal wheel is immediately stated. Furthermore, they only know retribution induced by predominant karma, but do not know what kind of cause and seed it is; because their teaching is not definitive, it is explained in terms of coarse marks.