首楞嚴義疏注經 2.97

2.97

無明體暗，故云晦昧。內有無明，外現空相，故云為空。此則最初劫濁也。下文云「迷妄有虛空。」又云「汝見虛空遍十方界，空見不分，有空無體，有見無覺，相織妄成，是第一重名為劫濁。」此三細中業轉二相，亦云同異，亦云動靜。由此動靜互相待故，於此二相暗中結成形色，即根身器界也。形色既現，想處其中，色想相雜，有知覺處成於根身，想澄凝處即是器界，此則第三現相也。以有境界緣故，牽起麁識，念念分別相續不斷，故云聚緣內搖，此前二麁也。由念相續熏習不斷，遂成分離，取六塵相流趣不息，故云趣外奔逸，此後二麁分離識也。從微至著，三細四麁為煩惱道，畢於此矣。

The substance of avidyā is dark, hence it says "dimness and obscurity." Within there is avidyā, and outwardly it manifests the characteristic of space; hence it says "become space." This is the initial kalpa turbidity. A later passage says: "From delusion and falsity there is empty space." It also says: "You see empty space pervading the realms of the ten directions; space and seeing are not distinguished, having space without substance, having seeing without awareness; their intertwining falsely forms it, which is the first layer, named kalpa turbidity." These are the aspects of karma and transformation among the three subtle marks, also termed sameness and difference, or movement and stillness. Because this movement and stillness are mutually dependent, within the darkness of these two aspects they solidify into physical form—that is, the bodily faculties and the vessel world. Once physical form has appeared, thinking abides within it; form and thinking mix together: where there is perception, it forms the bodily faculties; where thinking settles and congeals, that is the vessel world. This is the third, the mark of manifestation. Because there are the conditions of objective realms, they stimulate coarse consciousness, which discriminates thought after thought in unbroken continuity; hence it says "gathering conditions and churning within," which refers to the first two coarse marks. Due to the unbroken permeation of continuous thoughts, separation ensues, seizing the characteristics of the six sense dusts and flowing ceaselessly; hence it says "races outward in headlong flight," which refers to the latter two coarse marks, the consciousness of separation. From subtle to manifest, the three subtle marks and four coarse marks constitute the path of defilements, culminating here.