起信論疏筆削記 13.56

13.56

問下，二、通妨。初、問也。妄心並熏者，五意及意之識皆熏真如，令其有力，遂厭生死苦，樂求涅槃，修反流行。意熏等者，五意前三屬梨耶識故。斯則三乘之人俱有梨耶熏真之理，何故菩薩發心勇猛，速趣涅槃，二乘凡夫不同此轍而疎遠耶？熏既是同，發心合等，云何不爾？

"Question," etc., is second: resolving difficulties. First is the question. "The false mind perfuming alongside": the five consciousnesses and the consciousness of the mind both perfume tathatā, making it potent, whereupon they loathe the suffering of saṃsāra, aspire to seek nirvāṇa, and cultivate the practice of reversing the flow. "The consciousnesses perfume," etc.: because the first three of the five consciousnesses belong to the ālayavijñāna. Thus, practitioners of the three vehicles all have the principle of the ālayavijñāna perfuming the real. Why then do bodhisattvas generate their intention vigorously and quickly proceed toward nirvāṇa, while the two vehicles and ordinary persons do not follow this track and remain distant? Since the perfuming is the same, their generation of intention should be equal; why is it not so?