大乘起信論廣釋卷第三．四．五 4.30

4.30

論。此妄境界至取熏習　釋曰。次下廣識三熏。前三義即分為三。從後向前。先明境界。此即廣前以有境界即熏習妄心等也。謂即現識所現境界有彼似法似我相故。還能資熏現識妄心起事識中法我念取故說境熏義有二種。不爾便無二熏別義。以此識有根本無明不證真如無相法故。故說所知如色輪等住不淨智所行境界界惠。中邊論依此偈云。根塵我及識本識生似彼故。一現識所現二境。一似差別實法相境。二似總相實我相境。由似法境熏習力故起彼智相及相續相。即事識中法執之念故云增長念熏習也。由似我境熏習力故。起執取相計名字相。即事識中我見之取故。云增長取熏習也。若爾事識應取外境。無自所變影像境故。答。理實亦有自所變境。以此二識所變二境皆有依心起心義故。如轉現識起諸境界。即由現境成轉現識。有境牽生心相於識現故。故法我執現法我境。由法我境成法我執能取所取相待立故。今此文中但說起心。不不說事識所現境界。意顯現境。復熏本識增起事識法我念取故。言增長合熏習等。

The treatise states: "These deluded sensory realms [...] grasping-perfuming."
The commentary states: Below, the three perfumings are explained in detail. The preceding three meanings are divided into three, proceeding from back to front. First, sensory realms are explained. This expands upon the previous statement, "Because there are sensory realms, they forthwith perfume the deluded mind, etc." That is, because the realms manifested by the manifesting consciousness have those marks of resembling dharmas and resembling self, they can in turn assist in perfuming the deluded mind of the manifesting consciousness, giving rise within phenomenal consciousness to the thoughts and grasping of dharma and self; hence it is said that the perfuming of realms has two aspects. If it were not so, there would be no distinction between the two perfumings. Because this consciousness possesses fundamental avidyā and does not realize the markless dharma of tathatā, it is said that the object of cognition is like an orb of color, abiding in the realm and wisdom traversed by impure cognition. Based on this, the Madhyāntavibhāga verse says: "Sense organs, dust-objects, self, and consciousness—the fundamental consciousness arises resembling them." Thus, the manifesting consciousness manifests two realms: first, the realm resembling differentiated real marks of dharmas; second, the realm resembling universal marks of a real self. Due to the perfuming power of the realm resembling dharmas, it gives rise to that characteristic of cognition and characteristic of continuity—namely, thoughts of attachment to dharmas within phenomenal consciousness; hence it says "increasing the perfuming of thought." Due to the perfuming power of the realm resembling self, it gives rise to the characteristic of grasping and the characteristic of attachment to names—namely, the grasping of the view of self within phenomenal consciousness; hence it says "increasing the perfuming of grasping." If so, then phenomenal consciousness should grasp external realms without possessing reflected image-realms manifested by itself. The answer is: in truth, there are also realms manifested by itself, because both realms manifested by these two consciousnesses possess the meaning of arising mind based on mind. Just as the evolving and manifesting consciousnesses give rise to various realms, precisely due to the manifested realms the evolving and manifesting consciousnesses are completed; because realms draw forth and produce mental characteristics manifested in consciousness, the attachment to dharma-self manifests realms of dharma-self, and due to the realms of dharma-self the attachment to dharma-self is accomplished, since grasper and grasped are mutually established. Now, in this text it only speaks of the arising of mind and does not speak of the realms manifested by phenomenal consciousness, intending to show that manifested realms further perfume the fundamental consciousness, increasingly giving rise to the thoughts and graspings of dharma and self in phenomenal consciousness; hence it speaks of "increasing combined perfuming," and so forth.