首楞嚴義疏注經 4.55

4.55

《起信》名為業相，故論云「以依不覺故心動，說名為業。」覺則不動，動即有苦，果不雜因故。此經名為異相者，異有二義：一相望論異，謂不覺則動，覺則不動，動異不動故；二當體論異，謂此業相具能所故，有生滅故。今此文云所既妄立生汝妄能者，即當體論異也。真覺妙明本非能所相，無明不覺妄認為所，妄所成故，妄能隨生，能所二心不相離也。無同異中熾然成異者，即相望論異也。一真之體離言說相、離心緣相，故無同異。能所妄分，二相俄起，顯然成立，相異無相也；亦名動相，異靜心故。

The Awakening of Faith names this the characteristic of karma, so the treatise says: 'Because it relies on non-awakening, the mind moves, which is called karma.' When there is awakening, there is no movement; movement immediately entails suffering, for the fruit is unmixed with the cause. This sūtra names it the characteristic of difference; 'difference' has two meanings: first, discussing difference by mutual comparison, meaning non-awakening is movement, whereas awakening is non-movement, because movement differs from non-movement; second, discussing difference in terms of its very substance, meaning this characteristic of karma contains subject and object, because it possesses arising and ceasing. Now this text says: 'Once the object is falsely established, your false subject arises,' which is discussing difference in terms of its very substance. True awakening's wondrous brightness is fundamentally free of the characteristics of subject and object; avidyā's non-awakening falsely recognizes it as an object, and because the false object is formed, the false subject arises following it, the two minds of subject and object being inseparable. 'In the absence of sameness and difference, difference fiercely comes into being' is discussing difference by mutual comparison. The essence of the one reality is free from the characteristics of verbal expression and mental conditioning, hence it lacks sameness and difference. When subject and object are falsely divided, the two characteristics suddenly arise, manifestly established, characteristics differing from the uncharacterized; it is also called the characteristic of movement, because it differs from the quiet mind.