金光明經文句記 4.139

4.139

初、釋從諸因緣。此中宜用《起信論》說「無明為因生三細，境界為緣生六麁」方盡疏意。言三細者，業相、轉相、現相，即根本不覺熏習真如生三種相，故云無明內惑為因也。言六麁者，謂智相、相續相、執取相、計名字相、起業相、業繫苦相。即枝末不覺於外境界，起智相等生法二執，名為染愛，於外觸處染著。以二不覺熏二執心，成起業相。故云「無明潤愛，集業得起。」忽都不辨迷一法界為無明內惑等者，豈能顯今中道空慧耶？

First, explaining "from various causes and conditions." Here, one should use what the Awakening of Faith says—that "ignorance serves as the cause producing the three subtleties, and the objective realm serves as the condition producing the six coarsenesses"—only then is the intention of the commentary fully exhausted. As for the "three subtleties," they are the karmic mark, the transforming mark, and the manifesting mark; that is, fundamental non-enlightenment perfuming True Suchness to produce the three kinds of marks; hence it is said that the internal confusion of ignorance serves as the cause. As for the "six coarsenesses," they are the mark of knowledge, the mark of continuity, the mark of grasping, the mark of reckoning names, the mark of initiating karma, and the mark of suffering bound to karma; that is, branch-and-twig non-enlightenment toward external objective realms, giving rise to the mark of knowledge and so forth, producing the two attachments to self and dharmas, which is called defiled craving, becoming defiled and attached to external contacts. Perfuming the mind of the two attachments with the two non-enlightenments brings about the mark of initiating karma. Hence it is said: "Ignorance moistens craving, and accumulated karma is able to arise." If one suddenly fails to distinguish delusion regarding the one Dharma realm as the internal confusion of ignorance and so forth, how could one reveal the empty wisdom of the Middle Way here?