首楞嚴義疏注經 7.157

7.157

如來藏心本性真明，周遍法界，故云性明圓故。由此真明，從性發動，便成所相。所既妄立，生於妄能，能即妄見也。能所二相俱不離真，故云因明發性，性妄見生。元是一真，本來無相，忽然妄動，二相俄生。從無相真成有相妄，故云成究竟有。此異相也。

The tathāgatagarbha mind is by its original nature truly luminous, pervading the dharmadhātu; hence it is said, 'because the nature's luminosity is complete.' Originating from this true luminosity, an agitation arises from within the nature, instantly becoming the objective mark. Once the object is falsely established, the false subject is born; the subject is the false seeing. The two marks of subject and object are both inseparable from truth; hence it is said, 'depending on luminosity the nature is brought forth, and with this nature false seeing arises.' Originally there is only the one truth, inherently devoid of marks; suddenly false movement occurs, and the two marks abruptly arise. From markless truth there comes to be marked falsehood; hence it is said, 'from ultimate non-existence, final existence is established.' This is the mark of difference.