首楞嚴義疏注經 4.252

4.252

障盡者必知妄始，故此問也。由滿慈最初致疑，既是清淨本然，云何忽生山河大地？如來遂舉性覺妙明驗其迷解。滿慈既迷性明為所明，佛遂斥云：性覺必明，妄為明覺，所既妄立，生汝妄能等。由是展轉相續流浪，皆由虛妄之所生起。雖知能所妄立，又疑妄從何生，故此伸問妄所因也。

One whose hindrances are exhausted must know the beginning of delusion; hence this question. Because Pūrṇa initially raised the doubt: since it is pure and fundamentally so, why do mountains, rivers, and the great earth suddenly arise? The Tathāgata then brought up the wondrous brightness of the nature of awakening to test his delusion or understanding. When Pūrṇa mistook the nature's brightness for an object of brightness, the Buddha then reprimanded him, saying: 'The nature of awakening must be bright; delusion makes it a brightened awakening; once the object is falsely established, your false subject arises,' and so on. Thereupon, mutually succeeding and wandering, all arose from falsehood. Although knowing that subject and object are falsely established, he further doubts where delusion arises from, and thus here raises the question of what delusion is caused by.