首楞嚴義疏注經 2.435

2.435

一念心動名為分別，動故有見，俱無實體，故云見妄。此一念動無別所依，只迷一真，忽然而起，故名當處發生，此即無明無始義也。《起信》云「以不達一法界故，忽然念起，名為無明。即此無明動心，名之為業。動即有苦，果不離因，故云當業輪轉。」此顯無始根本無明，亦名為業、亦名見妄。如下文云「汝見虛空遍十方界，空見不分，有空無體，有見無覺，名為劫濁也。」妄見是一，約人分二，故有同別之名。眾生望佛，見無見殊。又眾生妄識，緣境有異，故名別業。如下文云「見我及汝并諸世間皆即見眚，性非眚者，故不名見。」《起信》云「若離業識則無見相。」應知未離業識，則皆有見，無見即真，有見皆妄，故云妄見。此之妄見約眾生界彼彼皆然，故云同分。是知妄見是一，約人名異，故不可將常途二業而得相配，恐失經旨。下文即云「一病目人同彼一國，彼見圓影，眚妄所生，此眾同分所現不祥，同見業中瘴惡所起，俱是無始見妄所生。」

A single thought stirring the mind is called discrimination; because it stirs, there is seeing, yet both lack real substance; thus it is called 'false seeing.' This stirring of a single thought has no other basis—it merely goes astray regarding the one reality and suddenly arises; hence it is called 'arising right where it is.' This is the meaning of beginningless avidyā. The Awakening of Faith says: 'Because of not comprehending the one dharmadhātu, a thought suddenly arises, which is named avidyā. This avidyā stirring the mind is named karma. When it stirs there is suffering, for the fruit does not part from the cause; hence it is said that it "turns in accordance with its karma."' This reveals beginningless fundamental avidyā, also named karma and named false seeing. As stated below: 'You see empty space pervading the worlds of the ten directions; space and seeing are indistinguishable; there is space without substance, and seeing without awareness; this is named the turbidity of the kalpa.' False seeing is one, but differentiated into two based on persons; thus there are the designations 'shared' and 'individual.' Sentient beings contrasted with the Buddha have the difference between seeing and non-seeing. Furthermore, sentient beings' false consciousness conditions different objects, hence called 'individual karma.' As stated below: 'Seeing me and you and all worldly things is all seeing's cataract; that whose nature is not a cataract is therefore not called seeing.' The Awakening of Faith says: 'If one separates from karmic consciousness, then there are no marks of seeing.' One should know that before separating from karmic consciousness, all have seeing; non-seeing is true, and having seeing is all false, hence it is called 'false seeing.' This false seeing, in terms of the realm of sentient beings, is common to all of them, hence called 'shared portion.' Thus we know that false seeing is one, with different names according to persons; therefore one must not match them with the two common kinds of karma, lest the sūtra's meaning be lost. Below it says: 'A person with diseased eyes is like that one country: they see circular halos, generated by the falsity of cataracts; the inauspicious signs appearing to this shared assembly arise from foul evils within their shared seeing-karma; both are generated by beginningless false seeing.'