首楞嚴義疏注經 4.52

4.52

真覺之體本有妙明，不逐緣生、非由境起，本來寂照，法界一相，故云覺非所明。因此真明，無明不了，妄執為所，由是一念纔起，四惑俱生，本識初相莫不是此。《起信》云「由不如實知真如法一故，不覺心起而有於念。」又云「不生不滅與生滅和合，非一非異，名為阿梨耶識。」是此真明為執所認而立所明也。此即真如不守自性為妄所見便為所相，如前燈光為眚所見便為圓影，此名無始住地無明。《纓絡經》云「四住地前更無法起。」故寂極微細，即此所相也。

The essence of true awakening fundamentally possesses wondrous brightness; it does not arise following conditions, nor does it originate from sense objects. It is fundamentally quiescent and illuminating, the single characteristic of the dharmadhātu; hence it is said: 'Awakening is not an object of brightening.' Because of this true brightness, avidyā fails to understand, and falsely clings to it as an object. From this, as soon as a single thought arises, the four defilements arise together; the initial characteristics of the fundamental consciousness are none other than this. The Awakening of Faith says: 'Because of not truly knowing that the dharma of tathatā is one, an unawakened mind arises and there is thought.' It also says: 'The non-arising and non-ceasing harmonises with arising and ceasing, being neither one nor different, named the ālayavijñāna.' It is this true brightness that is seized upon by grasping and establishes an object of brightening. That is to say, tathatā does not abide by its own nature, and being seen by falsity, it becomes an objective characteristic, just as previously the light of the lamp, being seen through an eye ailment, became a round shadow. This is called beginningless ground-abiding avidyā. The Yingluo Jing says: 'Before the four ground-abidings, no further dharmas arise.' Being extremely subtle in its quiescence, this is precisely that objective characteristic.