首楞嚴義疏注經 2.97

2.97

The substance of avidyā is dark, hence it says "dimness and obscurity." Within there is avidyā, and outwardly it manifests the characteristic of space; hence it says "become space." This is the initial kalpa turbidity. A later passage says: "From delusion and falsity there is empty space." It also says: "You see empty space pervading the realms of the ten directions; space and seeing are not distinguished, having space without substance, having seeing without awareness; their intertwining falsely forms it, which is the first layer, named kalpa turbidity." These are the aspects of karma and transformation among the three subtle marks, also termed sameness and difference, or movement and stillness. Because this movement and stillness are mutually dependent, within the darkness of these two aspects they solidify into physical form—that is, the bodily faculties and the vessel world. Once physical form has appeared, thinking abides within it; form and thinking mix together: where there is perception, it forms the bodily faculties; where thinking settles and congeals, that is the vessel world. This is the third, the mark of manifestation. Because there are the conditions of objective realms, they stimulate coarse consciousness, which discriminates thought after thought in unbroken continuity; hence it says "gathering conditions and churning within," which refers to the first two coarse marks. Due to the unbroken permeation of continuous thoughts, separation ensues, seizing the characteristics of the six sense dusts and flowing ceaselessly; hence it says "races outward in headlong flight," which refers to the latter two coarse marks, the consciousness of separation. From subtle to manifest, the three subtle marks and four coarse marks constitute the path of defilements, culminating here.