首楞嚴義疏注經 4.73

4.73

由前所既妄立，生汝妄能。所即影明，能即妄覺，此之覺明全是無明，無明昏鈍遍述法界，即成空昧。故下文云「汝見虛空遍十方界，空見不分」等。見即妄覺也。一明一昧，一動一靜，剎那生滅，相待不息，於內生滅即名為搖，於外即成風輪初起，是故世界之初風輪為始，虛空即為世界所依。故下文云「迷妄有虛空，依空立世界」也。

Because the objective realm was falsely established previously, your false subjective capacity arose. The objective realm is the reflected brightness; the subjective capacity is the false awakening. This awakened brightness is entirely avidyā; avidyā, dim and dull, pervades the dharmadhātu, thereby becoming the obscurity of emptiness. Therefore the text below states: "You see empty space pervading the worlds of the ten directions, where emptiness and seeing cannot be distinguished," and so forth. Seeing is precisely the false awakening. One bright and one obscure, one moving and one still, arising and ceasing in each kṣaṇa, mutually opposing without rest: internally, arising and ceasing is termed motion; externally, it constitutes the initial arising of the wind wheel. Therefore, at the beginning of the world, the wind wheel is the first, and empty space serves as the support for the world. Hence the text below states: "Delusion and falsehood produce empty space; relying on space, worlds are established."