首楞嚴義疏注經 9.167

9.167

This is the direct exposition. Ignorant false thinking, deluded about the principle of the true and eternal, consequently forms the four delusions; citing two of them briefly, it says 'ignorance and attachment arise.' If matched completely: first, failing to know in accordance with reality that the dharma of tathatā is one is 'self-ignorance' (ātma-moha). Next, seeing objects within the place of delusion is 'self-view' (ātma-dṛṣṭi). Once objects have appeared, grasping them without letting go is 'self-love' (ātma-sneha). Relying on this as one's essence and becoming increasingly coarse and prominent is 'self-pride' (ātma-māna). The Laṅkāvatāra says: 'The seven consciousnesses arise and cease, while the tathāgatagarbha does not arise or cease; the combination of these two forms the ālaya.' This is the completion of the inner consciousness, hence it says 'pervade delusion.' From 'hence there is' onward, the outer environment is fully established. From 'Thus these' onward, it reiterates and points out. 'Not without outflows' inversely reveals that the pure lands of the Buddhas are manifestations of the mirror wisdom. The Cheng Weishi Lun states: 'The great perfect mirror wisdom can manifest and produce the wisdom-images of bodies and lands.' Now, these outflows are all falsely established.