起信論疏筆削記 13.41

13.41

境熏中，論　增長念熏者，即是由熏習故，令念增長，下皆例此。疏　智相者，由外境有違順等相熏故，牽起內心愛惡等念，名之智相。以境不斷故，念亦不斷，名相續相。猶像有妍媸者，蓋質之好惡也。響不斷絕者，蓋聲之相續也。法執分別者，非謂對俱生以言分別，但通指智及相續，俱名分別，以此二相分別染淨，念念不斷故。此是分別心，非是分別惑，學者自知。

In the perfuming by sense-objects, regarding the treatise's "increasing thought-perfuming": that is, due to perfuming, it causes thoughts to increase; the rest below follow this example. Regarding the commentary's "mark of cognition": because external sense-objects perfume it with contrary or agreeable marks, they draw forth thoughts of love and hate in the internal mind, which is called the mark of cognition. Because sense-objects are uninterrupted, thoughts are also uninterrupted, which is called the mark of continuation. It is like an image having beauty or ugliness, which depends on the quality of the substance being good or bad; an echo not being cut off depends on the sound being continuous. Regarding "conceptual differentiation of attachment to dharmas": this does not mean conceptual differentiation as contrasted with innate, but generally refers to both cognition and continuation as being called conceptual differentiation, because these two marks conceptually differentiate defilement and purity from thought to thought without interruption. This is the differentiating mind, not differentiating afflictions; scholars should know this themselves.