起信論疏筆削記 13.37

13.37

論　以有無明下，二、別明熏習之義，三：初、無明熏真如。疏　根本等者，附真之者故非枝末，《本業經》云：迷第一義諦起者，名生得惑。即此無明也。熏習者，合云習熏，以對下資熏故。若不爾者，何成解釋耶？論　以熏下，是無明熏習之功。真如雖是淨法，被無明染法熏故，而起妄心，如《楞伽》云：不思議熏變是現識因等。

Treatise: "Because there is avidyā..." Second, specifically explaining the meaning of perfuming, in three parts: first, avidyā perfuming tathatā. Commentary: "Fundamental..." Because it attaches to the real, it is not branch-and-clover; the Benye jing says: "That which arises from delusion regarding the supreme truth is called innate affliction." This is precisely this avidyā. "Perfuming" (xunxi) should properly be called habitual perfuming (xixun), in order to contrast with supporting perfuming below. Were it not so, how could it constitute an explanation? Treatise: "Through perfuming..." is the efficacy of the perfuming of avidyā. Although tathatā is a pure dharma, because it is perfumed by the defiled dharma of avidyā, it arouses the deluded mind; as the Laṅkāvatāra says: "Inconceivable perfuming and transformation are the cause of the manifesting consciousness," and so forth.