大乘起信論略述 2.9

2.9

論。妄心熏習至業繫苦故　述曰。此即廣前以有妄心即熏習無明也。妄心有二。業識事識故妄。妄心熏義有二種。業識妄心還能熏習根本無明深迷無相能轉相。現相相續成其趣生諸苦體相。彼三乘人雖出三界離其事識分段麁苦。由此根本報識在故。猶愛變易黎耶行苦。故言能受阿羅漢等生滅苦故。事識妄心熏習見愛枝末無明。發動身口。起造諸業。成起業相。由業能招當來苦果。受於凡夫業繫苦相分段麁苦。故言能受凡夫苦等。

[Treatise:] The perfuming of the deluded mind [...] suffering bound by karma. [Commentary:] This expands upon the previous [phrase], "because there is a deluded mind, it perfumes avidyā." The deluded mind has two kinds: the karma-consciousness and the consciousness of phenomena; hence the deluded mind's perfuming has two kinds. The deluded mind of karma-consciousness can in turn perfume fundamental avidyā, deeply deluding the signless [suchness], enabling the evolving attribute and manifestation attribute to continue, thus bringing about the essential marks of all the sufferings of rebirths and life-paths. Although those persons of the three vehicles transcend the three realms and depart from the coarse, segmented suffering of the consciousness of phenomena, because this fundamental retribution-consciousness remains, they are still afflicted by the suffering of conditioned change and the conditioned activity of the ālaya; hence it is said that they "can experience the suffering of arising and ceasing of arhats," and so forth. The deluded mind of the consciousness of phenomena perfumes the secondary avidyā of views and love, initiating bodily and verbal [actions], performing various karmas, and accomplishing the marks of initiating karma. Because karma can incur future suffering fruits, they experience the segmented coarse suffering of the mark of suffering bound by karma of ordinary beings; hence it is said that they "can experience the suffering of ordinary beings," and so forth.