首楞嚴義疏注經 9.210

9.210

問：色陰麁顯，觀中先破，劫濁最細，何得却超？答：以起時無前後，故破時兼麁細。文不累書，故見生起有次第耳。又色陰屬現相，現相是本識，今色陰破即現相破，現相破即動本識，本識豈非劫濁？故得超也。信哉！初心便有破無明分耳。

Question: The aggregate of form is coarse and manifest, and is broken first in contemplation; the kalpa turbidity is the most subtle, so how can one instead transcend it? Answer: Because at the time of arising there is no before and after, at the time of breaking it encompasses both coarse and subtle. The text cannot write everything at once, so it appears that production has an orderly sequence. Furthermore, the aggregate of form belongs to the manifest mark, and the manifest mark is the fundamental consciousness; now, when the aggregate of form is broken, the manifest mark is broken, and when the manifest mark is broken, the fundamental consciousness is moved—is the fundamental consciousness not the kalpa turbidity? Therefore one can transcend it. How true! At the initial mind there is already a share of breaking ignorance.