大乘起信論義疏 2.12

2.12

自下第二略釋熏義，此中有三：一者、題名；二者、開喻；三者、「此亦如是」以下，合喻也。「熏習義者」，是顯名也。言「世間衣服」者，喻染淨法體也。「實無香」者，喻行用也。「若人以香熏故則有香氣」者，喻行者隨緣熏習故，染淨之用。次下合喻。此亦如此，真中無染，妄熏令有，妄中無淨，真熏使有，故彼妄中得有方便，對治行起。釋意如此。自下第三「云何熏習起」以下，廣辨熏相。此中有二：一者、辨熏習起染；二者、「云何熏習起淨法」以下，明其熏習起淨，就初中有二：一者、就前四明其熏習相生次第；二者、「此妄境熏習」以下，別明熏習所起不同。「云何起染法不斷」者，是題名也。以依第一真如法故，使有第二無明染因；以有無明故，即有第三妄心；以有妄心故，則有第四妄境界也；以有境界緣故，即熏習妄心令其染著，造業受苦也。「念」者，愛也。「著」者，見也。次第二從「此妄境界」以下，明其熏習所起不同。從末尋本，次第辨之。能熏法體四故，所熏應四，而文滅無真如熏習所起之義。「此妄境熏習有二種」者，是題名也。此境熏習起事識也。念者愛也，取者見也，即是十使也。言起心熏習者，是第二也。言「業識」者，第七識也。熏習起妄識果，謂受二乘菩薩變易細苦，即正果也。言「增長分別事識」者，是六識緣由果。「凡夫業繫苦」者，分段麁苦也。無明熏中起妄識者其近果，起事識者是其遠果。真如熏習亦有二種：一者、起無明；二者、起妄心。以彼真如無分別故，能起無明；覺知性故能起妄心。此後一門釋中無也，推章門中具有此義。

From here below, second, briefly explains the meaning of perfuming. Here there are three parts: first, stating the title; second, setting forth a simile; third, from "This is also like this" below, applying the simile. "The meaning of perfuming" states the title. "Worldly clothes" is a simile for the substance of defiled and pure dharmas. "Truly have no fragrance" is a simile for practice and function. "If a person perfumes them with incense, then they have a fragrant scent" is a simile for the practitioner perfuming in accordance with conditions, thus having defiled or pure functions. Next below, it applies the simile. This is also like this: in the true there is no defilement, but deluded perfuming causes it to exist; in the deluded there is no purity, but true perfuming causes it to exist. Therefore, within that delusion, there can be upāya and the arising of counteractive practices. Such is the meaning of the explanation. From here below, third, from "How does perfuming arise" below, extensively distinguishes the marks of perfuming. Here there are two parts: first, distinguishing perfuming arising defilement; second, from "How does perfuming give rise to pure dharmas" below, explaining perfuming arising purity. Within the first, there are two sections: first, explaining the sequential order of mutual arising of perfuming based on the previous four; second, from "This perfuming of deluded objects" below, separately explaining the differences in what is arisen from perfuming. "How defiled dharmas arise without interruption" is the title. Because of relying on the first dharma of tathatā, there is the second defiled cause of ignorance; because there is ignorance, there is the third deluded mind; because there is the deluded mind, there are the fourth deluded objects; because of the conditions of objects, it perfumes the deluded mind, causing it to become defiled and attached, producing karma and receiving suffering. "Thinking" is craving; "attachment" is views. Next, second, from "this deluded object" below, explains the differences in what is arisen from perfuming. Tracing the root from the branches, it distinguishes them in sequence. Because the substances of the dharmas that can perfume are four, what is perfumed should also be four; yet the text omits the meaning of what is arisen from the perfuming of tathatā. "This perfuming of deluded objects is of two kinds" is the title. This perfuming of objects gives rise to the consciousness of phenomena. Thinking is craving, grasping is views—these are the ten entanglements. Speaking of the perfuming of the arising mind is the second. "Karma consciousness" refers to the seventh consciousness. Perfuming gives rise to the fruit of the deluded consciousness, which means receiving the subtle suffering of transformation of the two vehicles and bodhisattvas; this is the primary fruit. "Increasing the consciousness of discriminating phenomena" refers to the fruit resulting from the conditions of the six consciousnesses. "The suffering of being bound to karma for pṛthagjanas" refers to the coarse suffering of fractured lifetimes. In the perfuming of ignorance, giving rise to the deluded consciousness is its immediate fruit; giving rise to the consciousness of phenomena is its distant fruit. The perfuming of tathatā also has two kinds: first, giving rise to ignorance; second, giving rise to the deluded mind. Because that tathatā has no discrimination, it can give rise to ignorance; because of its nature of conscious awareness, it can give rise to the deluded mind. This latter category is absent in the explanation, but inferring from the chapters, this meaning is fully present.