大乘起信論義記別記 1.48

1.48

第二十六、染法熏習中無明妄心各有二種：一麁、二細。此麁細亦各有二：一依他、二成他。無明細者，謂根本不覺。依他者，謂依業識染心而得存立。二、成他者，即此依染心根本無明，熏於真如成業識。無明麁者，末不覺。依他，謂依分別事識而得成立。二、成他者，即此依事識末無明，不了妄境生起事識。染心麁細各二義，准無明取之。妄境界亦二：謂轉識境、事識境。此二各二：謂依心、起心。准之。今此論中熏習文內，但說起心，故云境界熏於妄心牽增分別。以此境界，非是情識，法無可熏，故不說妄心熏於境界也。

Twenty-sixth, in the perfuming of defiled dharmas, avidyā and the deluded mind each have two kinds: first, coarse; second, subtle. These coarse and subtle also each have two: first, relying on the other; second, accomplishing the other. Subtle ignorance refers to fundamental non-enlightenment. 'Relying on the other' means relying on the defiled mind of karmic consciousness to be sustained. Second, 'accomplishing the other' means this fundamental ignorance relying on the defiled mind perfumes tathatā to accomplish karmic consciousness. Coarse ignorance is branch non-enlightenment. 'Relying on the other' means relying on the consciousness that discriminates phenomena to become established. Second, 'accomplishing the other' means this branch ignorance relying on phenomenal consciousness does not understand deluded objects and gives rise to phenomenal consciousness. The coarse and subtle of the defiled mind each have two meanings, to be understood following ignorance. Deluded objects are also of two kinds: namely, the objects of evolving consciousness and the objects of phenomenal consciousness. These two each have two: namely, relying on the mind and giving rise to the mind, which should be understood accordingly. Now, within the text on perfuming in this treatise, it only speaks of giving rise to the mind, hence saying that objects perfume the deluded mind, leading to an increase in discrimination. Because these objects are not affective consciousness and are dharmas incapable of perfuming, it does not speak of the deluded mind perfuming objects.