首楞嚴義疏注經 7.161

7.161

無同異相也。依前同異以為根本，而得生起無同異也。以前二相，正是無明梨耶識體，雖分同異，一念轉成微細生滅，全是無明，從此變起山河大地、根身種子。故《起信》云「以依不覺故心動，說名為業。以依動故能見，依能見故境界妄現。」《維摩》云「從無住本立一切法。」此即無明無因，故云無住。

This is the mark of neither sameness nor difference. Relying upon the preceding sameness and difference as a basis, there arises the absence of sameness and difference. The preceding two marks are precisely the essence of the ālayavijñāna of avidyā. Although divided into sameness and difference, in a single thought-moment they turn into subtle arising and ceasing, which are entirely avidyā; from this are transformed the mountains, rivers, the great earth, the bodily faculties, and the seeds. Therefore the Awakening of Faith says: 'Because of relying on non-enlightenment, the mind moves, which is termed karma. Because of relying on movement, there is the capacity to see; because of relying on the capacity to see, objective realms falsely appear.' The Vimalakīrti says: 'From the root of non-abiding all dharmas are established.' This means that avidyā has no cause, and is therefore termed non-abiding.