楞伽阿跋多羅寶經註解 2.157

2.157

此問因答而起。若以惑亂如幻，復能起過，與餘惑作因而生法耶？佛答「幻非惑因」，有三義：一幻不起過故、二無妄想故、三從明處生故。明處者，《入楞伽》云：「明呪謂幻從呪術而生，非自分別過習而起。」然此三義皆明幻不起惡，非妄法因，若分別妄惑起過乃是凡夫，故曰非聖賢也。

This question arises from the reply. If delusion is like an illusion, can it again give rise to faults and act as a cause for other delusions to produce dharmas? The Buddha's reply that "illusion is not the cause of delusion" has three meanings: first, because illusion does not give rise to faults; second, because it has no vikalpa; third, because it arises from a source of incantation. Regarding "source of incantation," the *Entering the Laṅkā* says: "An incantation mantra means that the illusion arises from magical arts, not from one's own faults and vāsanā of discrimination." However, all three meanings make clear that illusion does not give rise to evil and is not the cause of false dharmas; if one discriminates false delusion and gives rise to faults, that is an ordinary being, hence it says "not of the noble and worthy ones."