大乘起信論義記別記 1.18

1.18

第十二、四熏習中，染熏亦二：初通，後別。前中無明熏真有妄心者，是業相也。「不覺念起」者，能見相也。「現妄境」者，是「境界相」也，屬三細也。「今其念」者，六麁中初二也；「著」者，次二也；後二如論文。別中，「增長念」者，六麁中初二也；「取」者，次二也；後二是「業果」，非所論也。若爾，何故上文境界緣故生六相耶？釋云：前據通論，此約別剋，以論後二是妄心之化用，非親從境生也。妄心熏中，業識通合三細。從初名熏者，熏於根本無明，迷動細故，依此細動業，受變易業苦故，經云「無明住地緣無漏業因」，得變易報也，此之謂也。事識中亦具三麁：熏枝末無明，麁動造業，受分段苦也。根本無明迷理性，熏真如，成業相等三。枝末無明迷境界，熏本識，起事識。淨熏中，真如妄染法心各有能熏所熏，互為能所；染法中，真如無能熏義。事識熏中有四劣：一、能熏之識自淺薄故；二、望所熏真如猶懸遠故；三、不覺知有末那賴耶故；四、不覺知有法執相故，是故不能疾得菩提也。意熏四勝，翻前劣故，謂能熏深厚徹五意故，餘三可知，是故望大菩提速疾得也。此二熏習，是真如內熏妄心，有此厭求，還熏真如成勝行也。

Twelfth, among the four perfumings, defiled perfuming is also twofold: first, general; second, specific. In the former, avidyā perfuming the real so that there is a deluded mind is the mark of karma. That “unenlightened thought arises” is the mark of the perceiver. That it “manifests deluded objects” is the “mark of objects,” which belongs to the three subtle marks. That which “causes its thought” refers to the first two among the six coarse marks; “attachment” refers to the next two; the last two are as in the text of the treatise. In the specific: “increasing thought” refers to the first two of the six coarse marks; “grasping” refers to the next two; the last two are the “fruits of karma,” which are not discussed here. If so, why does the earlier text state that six marks are produced with objects as condition? The explanation states: The former was based on a general discussion, whereas this is based on specific analysis, since the last two are functions transformed from the deluded mind, not directly produced from objects. In the perfuming by the deluded mind, the karmic consciousness generally unites the three subtle marks. That it is termed perfuming from the outset means it perfumes fundamental avidyā, confusing and stirring the subtle; relying on this subtle stirring karma, one undergoes the suffering of the karma of transformation. Therefore the sūtra says: “The ground of the abiding of avidyā serves as the condition, and undefiled karma serves as the cause,” yielding the retribution of transformation—this is what it means. In the consciousness of phenomena, the three coarse marks are also fully present: perfuming branch avidyā, it coarsely stirs and creates karma, undergoing the suffering of fragmented [birth and death]. Fundamental avidyā confuses the nature of principle and perfumes tathatā, forming the three marks such as karma. Branch avidyā confuses objects and perfumes the fundamental consciousness, giving rise to the consciousness of phenomena. In pure perfuming, both tathatā and the deluded, defiled dharmic mind each have the active perfumer and that which is perfumed, mutually serving as active and passive; among defiled dharmas, tathatā has no meaning of an active perfumer. In the perfuming by the consciousness of phenomena, there are four inferiorities: first, the actively perfuming consciousness is itself shallow and slight; second, viewed toward the tathatā that is perfumed, it is still far distant; third, it is unaware of the existence of manas and ālayavijñāna; fourth, it is unaware of the marks of dharma-attachment. Therefore, it cannot swiftly attain bodhi. The perfuming of the mind (manas) has four superiorities, reversing the previous inferiorities, meaning that the active perfumer is profound and thick, penetrating through the five minds; the remaining three can be known, and therefore, viewed toward great bodhi, it is swiftly attained. These two perfumings are tathatā internally perfuming the deluded mind so that it has this aversion and seeking, which in turn perfumes tathatā to form superior practices.