大乘起信論義疏 2.10

2.10

自下第三明其真妄熏習之義，此中有三：一者、標熏法體；二者、「熏習義」者以下，略釋熏義；三者、「云何熏習起染」以下，廣顯熏相。「復次有四種熏」者，是總表數也。「染淨法起不斷絕」者，熏習功能。言「淨法」者，即第八識也。言「染因」者，即無明識也。言「妄心」者，第七識中，始從業識乃至相續通名業識。言「妄境」者，謂妄想心所起一切虛偽境界。此四種者，熏法體也。此四猶是《地持論》中「如是如實，凡愚不知，起八妄而生三事。」真如熏習，猶彼如是如實；無明熏習者，猶彼凡愚不知也；妄心熏習者，猶彼八妄想也；妄境熏者，猶是彼處生三事中初虛偽事。

From here below, third, explains the meaning of perfuming between the true and the deluded. Here there are three parts: first, indicating the substances of the perfuming dharmas; second, from "The meaning of perfuming" below, briefly explaining the meaning of perfuming; third, from "How does perfuming arise defilement" below, extensively revealing the marks of perfuming. "Furthermore, there are four kinds of perfuming": this generally announces the number. "Defiled and pure dharmas arise without interruption": this is the function of perfuming. "Pure dharma" refers to the eighth consciousness. "Defiled cause" refers to the consciousness of ignorance. "Deluded mind": within the seventh consciousness, from the karma consciousness down to continuation, they are collectively named the karma consciousness. "Deluded objects" refers to all deceptive objects arisen from the mind of false discrimination. These four kinds are the substances of the perfuming dharmas. These four are still just like in the Bodhisattvabhūmi: "Thus and truly, ordinary fools do not know, giving rise to eight false discriminations and producing three things." The perfuming of tathatā is like that "thus and truly"; the perfuming of ignorance is like that "ordinary fools do not know"; the perfuming of the deluded mind is like those "eight false discriminations"; the perfuming of deluded objects is like the first deceptive thing among the "producing three things" there.