大乘起信論略述 2.3

2.3

論。云何為四至所謂六塵　述曰。此列染淨熏習名也。所言淨法名真如者。生滅門內本覺真如以體本來自性淨故內熏返染□治淨故。外熏應機成淨緣故。一切染因名無明者。根本無明為□細染因。枝末無明為六塵染因故。所言業識為妄心者。體非真□真中本無。為彼無明妄熏起故。所言六塵為妄境者。從妄心體自妄現。為彼事識妄心取故。然四法中初一淨熏。後三染熏。彼□法自性差別故具說三。顯彼淨法體無別故總明一種。

Treatise: "What are the four? [First is the pure dharma, termed suchness; second is the cause of all defilements, termed ignorance; third is the deluded mind, termed the activity consciousness; fourth is the deluded object,] termed the six sense-data."
Exposition: This lists the names of defiled and pure perfuming. What is called "the pure dharma is termed suchness": within the aspect of arising and ceasing, original awakening and suchness, because their essence is originally pure in self-nature, internally perfume to reverse defilement [and cul]tivate purity, and externally perfume in response to capacities to become pure conditions. "The cause of all defilements is termed ignorance": fundamental ignorance is the cause of [...] and fine defilements, and branch ignorance is the cause of the defilement of the six sense-data. What is called "the activity consciousness is the deluded mind": its essence is not ultimate [...], it originally does not exist in the ultimate, but is falsely perfumed and raised by that ignorance. What is called "the six sense-data are deluded objects": they falsely manifest from the essence of the deluded mind itself and are grasped by the deluded mind of that consciousness of phenomena. However, among the four dharmas, the first one is pure perfuming, and the latter three are defiled perfuming. Because the self-nature of those [...] dharmas has distinctions, it speaks of three in full; to reveal that the essence of that pure dharma has no distinctions, it clarifies only one kind in general.