大乘起信論別記 1.174

1.174

起淨法中，亦先略後廣。略文可知。廣明中，言「分別事識熏習」者，通而言之，七種識皆名分別事識，義如前說。就強而言，但取意識，以分別用強，遍緣諸事故。今此文中，就強而說，此識不知諸塵是轉識現故，執心外實有境界，凡夫二乘雖有趣向，而計為生死可厭、涅槃可欣，不異本執，故名分別事識熏習。

In the arising of pure dharmas, it is also brief at first and then broad. The brief text can be understood. In the broad explanation, as for "perfuming of the consciousness that discriminates objects": speaking generally, all seven consciousnesses are called the consciousness that discriminates objects, as explained previously. Speaking in terms of the strongest, it only takes the manovijñāna, because its discriminative function is strong and it pervasively takes various objects as conditions. Now in this text, speaking in terms of the strongest, this consciousness does not know that the various sensory objects are manifested by the evolving consciousness; therefore it clings to the existence of real objects outside the mind. Although ordinary beings and [followers of] the two vehicles have an aspiration, they reckon that saṃsāra is to be reviled and nirvāṇa is to be rejoiced in, not differing from their original grasping; therefore it is called the perfuming of the consciousness that discriminates objects.