大乘起信論別記 1.165

1.165

「復次有四種熏習」以下，廣釋生滅門中有二：初正廣釋意在於前；此下第二因言熏明何者。上言此識有二種義，能攝一切法，生一切法。其能攝義，上已廣說。能生之義，猶未分明。是故此下，廣明此識二義相熏能生一切染淨法義。於中有三：初即總明染淨熏義；二「云何」以下，別顯二種熏習之相；三「復次」以下，總約二法明盡不盡義。初中言「真如」者，是本覺義，「無明」者是不覺義，良由一識含此二義，更互相熏遍生一切，此是正釋經本之中不思議熏變義也。餘文可解。

From "Furthermore, there are four kinds of perfuming" below, there are two parts in the broad explanation of the gate of arising and ceasing: first, the primary broad explanation, whose intent was stated previously; second, from here down, clarifying based on the words of perfuming. What is this? Above it was said that this consciousness has two meanings, able to gather all dharmas and produce all dharmas. Its meaning of being able to gather was already explained extensively above. Its meaning of being able to produce was not yet clear. Therefore, from here down, it broadly clarifies how the two meanings of this consciousness perfume each other and can produce all defiled and pure dharmas. In this there are three parts: first, a general clarification of the meaning of defiled and pure perfuming; second, from "What is this?" below, specifically revealing the characteristics of the two kinds of perfuming; third, from "Furthermore" below, generally clarifying the meaning of exhaustion and non-exhaustion with respect to the two dharmas. In the first part, "tathatā" refers to the meaning of innate enlightenment, and "avidyā" refers to the meaning of non-enlightenment. Truly, because one consciousness contains these two meanings, they perfume each other and pervasively produce everything. This is a direct explanation of the meaning of inconceivable perfuming and change in the original sūtra text. The rest of the text can be understood.