大乘起信論廣釋卷第三．四．五 4.32

4.32

論。無明熏習至事識義故　釋曰。此即廣前覆熏之義。廣釋無明熏真如義。以此無明有麁細異故。無明熏義有二種。細謂根本無明住地。即是此中根本熏習。是外四住之根本故。此能覆熏未動真如。令其妄動而成業識。此亦能起轉現識。今但舉初故云心業也。麁謂枝末四住無明。即是此中所起見愛。見愛既是四住煩惱。無明住地之所起故。此能覆熏已起真如轉。更麁動成其事識。故上文云。此識依見愛煩惱增長義故。此二無明亦有二義。謂本無明能熏真如成業轉等。依業等住迷能成妄依妄存故。其末無明熏起事識。依事識住。王數取境互相成故。此中且說成他義故。說無明熏成業識等。

[Treatise:] As for perfuming by avidyā [...] meaning of phenomenal consciousness. / [Commentary:] This expands upon the prior meaning of reverse perfuming, extensively explaining the meaning of avidyā perfuming tathatā. Because this avidyā has coarse and subtle distinctions, the meaning of perfuming by avidyā is of two kinds. The subtle is the entrenchment (bhūmi) of fundamental avidyā; this is precisely the fundamental perfuming herein, because it is the root of the other four entrenchments. This can reversely perfume the unmoved tathatā, causing it to stir erroneously and form the karmic consciousness. This can also produce the evolving consciousness and manifesting consciousness; here only the first is mentioned, hence it is called "mental karma". The coarse refers to the branch four-entrenchment avidyā; this is precisely the views and attachments produced herein. Since views and attachments are afflictions of the four entrenchments, they are produced by the entrenchment of avidyā. This can reversely perfume the already arisen tathatā, turning it into a coarser stirring to form its phenomenal consciousness. Therefore the text above says: "Because this consciousness grows based on the afflictions of views and attachments." These two kinds of avidyā also have two meanings: fundamental avidyā can perfume tathatā to form karma, manifestation, etc., and abiding based on karma and the rest, bewilderment can form delusion, existing based on delusion. Its branch avidyā perfumes and produces the phenomenal consciousness, and abides based on the phenomenal consciousness; the primary mind and mental factors grasp objects and mutually establish one another. Here, merely speaking to establish the other meaning, it is said that the perfuming of avidyā forms the karmic consciousness and the rest.