大乘起信論裂網疏 4.26

4.26

一分別事識熏者，謂或秉三乘共教，不知七、八兩識，但以第六意識修生空觀，破見、思惑而取涅槃；或秉大乘漸教，雖知七、八兩識，但以見、思重故，畏生死故，先依第六識修生空觀，次第乃修法空觀等，故云隨己堪能。然此外凡、內凡菩薩固是趣向菩提，即彼二乘亦必從權入實，故總云趣無上道也。二意熏者，謂或是漸教菩薩入淨心地，轉第七識，令與平等性智相應，任運流入大涅槃海；或是頓教菩薩從初便觀動心即不生滅，即得入真如門，所謂能觀一切妄念無相，則為證得如來智慧。雖此能觀之心仍是第六意識，而即以根本無明為所觀境，故名為意熏也。

First, "the perfuming of the consciousness that discriminates phenomena" means that some adhere to the common teaching of the three vehicles, unaware of the seventh and eighth consciousnesses, and solely use the sixth mental consciousness to cultivate the contemplation of the emptiness of persons, destroying the delusions of view and thought to attain nirvāṇa; or they adhere to the gradual teaching of the Mahāyāna, and although they know of the seventh and eighth consciousnesses, yet because their [delusions of] view and thought are heavy and they fear birth and death, they first rely on the sixth consciousness to cultivate the contemplation of the emptiness of persons, and only sequentially cultivate the contemplation of the emptiness of phenomena, and so on—hence it says "according to their own capacity." However, while external ordinary and internal ordinary bodhisattvas certainly head toward bodhi, even those of the two vehicles will also certainly progress from the provisional into the real, and therefore it says comprehensively: "advance toward the unsurpassed path." Second, "the perfuming of the manas" means that either bodhisattvas of the gradual teaching enter the pure ground of the mind, transform the seventh consciousness so that it accords with the wisdom of equality, and naturally flow into the great ocean of nirvāṇa; or bodhisattvas of the sudden teaching from the very beginning contemplate that the stirring mind is itself non-arising and non-ceasing, immediately attaining entry into the aspect of tathatā—as it is said, being able to contemplate all false thoughts as signless is indeed the realization of the Tathāgata's wisdom. Although this mind that is able to contemplate is still the sixth mental consciousness, it takes fundamental ignorance directly as the object of contemplation; therefore it is called "perfuming of the manas."