起信論疏筆削記 13.39

13.39

論　以有妄境下，三、境界熏妄心。令其下，是妄境熏習之功，由外境熏故，令內心起念分別相續，執著計名，造善惡等業，受三界等報，三界無安，故名苦也。如惡人為財物等所牽引故，恣行盜竊，致令彰顯，受於囹圄刑戮之患。疏　後二同者，以此望彼，俱名業苦。依惑下，釋上名同之義。上之三重鉤鎖相續，謂無明熏真如，起妄心；妄心熏無明，現境界；境界熏妄心，起念著，造業受報。此則染緣事足九相之極，故止於斯也。

Regarding the treatise's "Because there are deluded sense-objects..." below: third is sense-objects perfuming the deluded mind. Regarding "Causing it..." below: this is the effect of deluded sense-objects perfuming. Because external sense-objects perfume it, they cause the internal mind to give rise to consecutive thoughts of conceptual differentiation, grasping and reckoning names, creating wholesome and unwholesome karma, and receiving retributions in the three realms and so forth; because the three realms lack peace, it is called suffering. It is like an evil person, being drawn along by wealth and goods, indulging in theft to the point of being exposed and suffering the perils of prison and execution. Regarding the commentary's "the latter two are identical": looking from this to that, both are called karma and suffering. Regarding "Relying on afflictions..." below: this explains the meaning of their names being identical above. The above three layers of interlocking links are continuous: namely, avidyā perfumes tathatā, giving rise to the deluded mind; the deluded mind perfumes avidyā, manifesting sense-objects; sense-objects perfume the deluded mind, giving rise to thought and attachment, creating karma, and receiving retribution. Here, the conditions of defilement are fully sufficient, reaching the culmination of the nine marks, and therefore it stops here.