大乘起信論略述 2.8

2.8

論。此妄境界至增長取熏習　述曰。次下廣釋廣前三義。即分為三。此即先明境界熏習廣前以有妄境界即熏習妄心等也。謂即現識所現境界有似實法實我相故。還能資熏現識妄心。事識中法我念取故說境。熏義有二種。由似法境熏習力故。彼智相及相續相即事識中法執之念故。云增長念熏習也。由似我境熏習力故。執取相計名字相即事識中我見愛染煩惱取故。故云增長取熏習也。

[Treatise:] These deluded objects [...] augment the perfuming of grasping. [Commentary:] Below, the text expands upon the previous three points, which are accordingly divided into three parts. This first clarifies the perfuming by objects, expanding upon the previous [phrase], "because there are deluded objects, they perfume the deluded mind," and so forth. That is to say, because the objects manifested by the manifestation-consciousness resemble real phenomena and a real self, they in turn can nurture and perfume the deluded mind of the manifestation-consciousness, and [cause] thoughts and graspings regarding phenomena and self within the consciousness of phenomena. Therefore, it is said that the perfuming of objects has two kinds. Due to the perfuming force of objects resembling phenomena, those attributes of discernment and continuous attributes are thoughts of clinging to phenomena within the consciousness of phenomena; hence it is said, "augment the perfuming of thoughts." Due to the perfuming force of objects resembling a self, the attributes of grasping and attachment to names are graspings of afflictions consisting of views of self and lustful clinging within the consciousness of phenomena; hence it is said, "augment the perfuming of grasping."