首楞嚴義疏注經 4.98

4.98

無明為因，所明為緣，展轉相形至無同異，於此一相分出根塵。根塵既偶，識生其中，根、境、識三為業之性，各自取吸不行他緣，故云不超等。即於前所明分出六塵，於前妄覺開成聞見等，由是前云覺明為咎也。

Avidyā is the cause, and the brightened object is the condition; mutually conditioning one another, they reach the state of neither identity nor difference. Within this single mark, faculties and dusts are differentiated. Once faculties and dusts are paired, consciousness arises within them. The three—faculty, realm, and consciousness—constitute the nature of karma, each drawing in its own and not operating upon other conditions; hence it is said, "does not exceed," and so forth. That is, from the previously brightened object the six dusts are differentiated, and from the previous false awakening hearing, seeing, and so forth are opened up; this is why it was previously said that awakened brightness is the fault.