首楞嚴義疏注經 5.25

5.25

根、境、識三無別體性，唯一真覺，故曰同源。執見不亡，妄生取著，強分染淨，橫計身心，從始洎終念念生滅，故云為縛。了相無相，分別不生，能所寂然，念想虛盡，一法無取，一真體現，心與虛空等無差別，故名為脫。識性虛妄猶如空華者，與上根、塵綺互相影，上言根塵影此識性，今言識性影前根塵，故三同源，亦同虛妄，故前文云「見與見緣并所想相，如虛空華。」即此識性虛妄也。又云「此見及緣，元是菩提妙淨明體。」即此根塵同源也。

The three—faculties, objects, and consciousness—have no separate essence; they are solely the one true awakening. Hence it is said: "They have the same source." When clingings and views are not extinguished, one falsely generates grasping and attachment, forcibly dividing defilement and purity and erroneously positing body and mind; from beginning to end, they arise and cease thought after thought—hence it is called "bondage." Understanding that marks are devoid of marks, distinctions do not arise, subject and object are quiescent, and conceptual thoughts are completely exhausted; not grasping a single dharma, the one true nature manifests, and the mind is equal to and indistinguishable from empty space—hence it is named "liberation." That "the nature of consciousness is false, just like flowers in space" interlaces and mutually reflects the faculties and dusts mentioned above: earlier, speaking of faculties and dusts reflected this nature of consciousness; now, speaking of the nature of consciousness reflects the preceding faculties and dusts. Therefore, the three have the same source and are likewise false. Thus the preceding text says: "Seeing, the conditions of seeing, and the marks conceived are like flowers in empty space." This is precisely the falsity of the nature of consciousness. Furthermore, it says: "This seeing and its conditions are originally the wondrous, pure, and bright essence of bodhi." This is precisely faculties and dusts sharing the same source.