Chinese
释熏义。三者云何熏习起染以下广显熏相。复次有四种熏者是总表数也。染净法起不断绝者熏习功能。言净法者即第八识也。言染因者即无明识也。言妄心者第七识中。始从业识乃至相续通名业识。言妄境者谓妄想心所起一切虚伪境界。此四种者熏法体也。此四犹是地持论中如是。如实凡愚不知起八妄而生三事。真如熏习犹彼如是如实。无明熏习者犹彼凡愚不知也。妄心熏习者犹彼八妄想也。妄境熏者犹是彼处生三事中初虚伪事。问曰。何故事识及事根尘不说熏习。答。此条中未明熏习所起末故。故不论也。自下第二略释熏义。此中有三。一者题名。二者开喻。三者此亦如是以下合喻也。熏习义者是显名也。言世间衣服者喻染净法体也。实无香者喻行用也。若人以香熏故则有香气者。喻行者随缘熏习故染净之用。次下合喻。此亦如此。真中无染。妄熏令有。妄中无净。真熏使有。故彼妄中得有方便对治行起。释意如此。自下第三云何熏习起以下广辨熏相。此中有二。一者辨熏习起染。二者云何熏习起净法以下明其熏习起净。就初中有二。一者就前四明其熏习相生次第。二者此妄境熏习以下别明熏习所起不同。云何起染法不断者是题名也。以依第一真如法故使有第二无明染因。以有无明故即有第三妄心。以有妄心故则有 现代汉语译本： 解释熏习的意义。‘三者云何熏习起染’以下广泛地阐释了熏习的相状。进一步说，有四种熏习，这是总括的数量。染法和净法的生起不会断绝，这是熏习的功能。所说的净法就是第八识（Alaya-识，阿赖耶识，the storehouse consciousness）。所说的染因就是无明识（ignorance-consciousness）。所说的妄心指的是第七识（Manas-识，末那识，the mind consciousness）。从最初的业识（karma-consciousness）到相续的识都通称为业识。所说的妄境指的是由妄想心所产生的一切虚假的境界。这四种是熏习的本体。这四种熏习类似于《地持论》中的说法：如实（tathata，真如）凡夫愚昧无知，生起八种妄想，从而产生三种事物。真如的熏习就像《地持论》中所说的如实。无明的熏习就像《地持论》中所说的凡夫愚昧无知。妄心的熏习就像《地持论》中所说的八种妄想。妄境的熏习就像《地持论》中所说的产生三种事物中的最初的虚假事物。 问：为什么不说事识（consciousness of objects）以及事根尘（the root and dust of objects）的熏习？ 答：因为这一条中没有阐明熏习所产生的末端，所以不讨论。 下面第二部分简要地解释熏习的意义。这部分有三点：一是标明题目，二是展开比喻，三是‘此亦如是’以下是合拢比喻。‘熏习义者’是显示名称。所说的世间衣服比喻染法和净法的本体。‘实无香’比喻行用。‘若人以香熏故则有香气’比喻修行者随着因缘熏习，所以有染净的作用。接下来是合拢比喻。‘此亦如此。真中无染。妄熏令有。妄中无净。真熏使有。故彼妄中得有方便对治行起。’解释的意义是这样的。 下面第三部分‘云何熏习起’以下广泛地辨别熏习的相状。这部分有两点：一是辨别熏习产生染污，二是‘云何熏习起净法’以下阐明熏习产生清净。就第一点来说，有两点：一是就前面的四种熏习阐明它们相生的次第，二是‘此妄境熏习’以下分别阐明熏习所产生的不同。‘云何起染法不断者’是标明题目。因为依靠第一真如法（tathata，the true thusness），所以有第二无明染因（cause of defilement due to ignorance）。因为有无明，所以有第三妄心（deluded mind）。因为有妄心，所以有妄境（deluded realm）。
English
English version: Explaining the meaning of '熏习' (xunxi, imprinting/perfuming). '三者云何熏习起染' (How do the three types of imprinting give rise to defilement?) and the following extensively explain the characteristics of imprinting. Furthermore, there are four types of imprinting, which is a general enumeration. The arising of defiled and pure dharmas is continuous, which is the function of imprinting. The so-called pure dharma is the eighth consciousness (Alaya-识, the storehouse consciousness). The so-called cause of defilement is the ignorance-consciousness. The so-called deluded mind refers to the seventh consciousness (Manas-识, the mind consciousness). From the initial karma-consciousness to the continuous consciousness, all are generally called karma-consciousness. The so-called deluded realm refers to all the false realms arising from the deluded mind. These four are the substance of imprinting. These four are similar to the statements in the *Bodhisattva-bhumi* (*Yogacarabhumi-sastra*): '如实' (tathata, true thusness) ordinary people are ignorant and give rise to eight deluded thoughts, thereby producing three things. The imprinting of true thusness is like the '如实' (tathata, true thusness) mentioned in the *Bodhisattva-bhumi*. The imprinting of ignorance is like the ignorance of ordinary people mentioned in the *Bodhisattva-bhumi*. The imprinting of the deluded mind is like the eight deluded thoughts mentioned in the *Bodhisattva-bhumi*. The imprinting of the deluded realm is like the initial false thing among the three things produced in the *Bodhisattva-bhumi*. Question: Why are the imprinting of the consciousness of objects and the root and dust of objects not discussed? Answer: Because this section does not clarify the end result produced by imprinting, it is not discussed. The second part below briefly explains the meaning of imprinting. This part has three points: first, stating the topic; second, unfolding the analogy; and third, '此亦如是' (This is also like this) and the following is combining the analogy. '熏习义者' (The meaning of imprinting) is to reveal the name. The so-called worldly clothes are an analogy for the substance of defiled and pure dharmas. '实无香' (Actually, there is no fragrance) is an analogy for the function. '若人以香熏故则有香气' (If a person perfumes it with incense, then it will have a fragrance) is an analogy for practitioners being imprinted by conditions, so there is the function of defilement and purity. Next is combining the analogy. '此亦如此。真中无染。妄熏令有。妄中无净。真熏使有。故彼妄中得有方便对治行起。' (This is also like this. In the true, there is no defilement. Delusion imprints and causes it to exist. In delusion, there is no purity. The true imprints and causes it to exist. Therefore, in that delusion, there can be expedient remedies and practices arise.) The meaning of the explanation is like this. The third part below, '云何熏习起' (How does imprinting arise?) and the following extensively distinguish the characteristics of imprinting. This part has two points: first, distinguishing that imprinting produces defilement; and second, '云何熏习起净法' (How does imprinting give rise to pure dharma?) and the following clarifies that imprinting produces purity. Regarding the first point, there are two points: first, based on the previous four types of imprinting, clarifying the order in which they arise; and second, '此妄境熏习' (This imprinting of the deluded realm) and the following separately clarifies the differences in what is produced by imprinting. '云何起染法不断者' (How does the arising of defiled dharmas not cease?) is stating the topic. Because it relies on the first true thusness (tathata, the true thusness), there is the second cause of defilement due to ignorance. Because there is ignorance, there is the third deluded mind. Because there is a deluded mind, there is a deluded realm. --------------------------------------------------------------------------------
Chinese
第四妄境界也。以有境界缘故即熏习妄心。令其染着造业受苦也。念者爱也。著者见也。次第二从此妄境界以下明其熏习所起不同。从末寻本次第辨之。能熏法体四故所熏应四。而文灭无真如熏习所起之义。此妄境熏习有二种者是题名也。此境熏习起事识也。念者爱也。取者见也。即是十使也。言起心熏习者是第二也。言业识者第七识也。熏习起妄识果。谓受二乘菩萨变易细苦。即正果也。言增长分别事识者。是六识缘由果。凡夫业系苦者分段粗苦也。无明熏中起妄识者其近果。起事识者是其远果。真如熏习亦有二种。一者起无明。二者起妄心。以彼真如无分别故能起无明。觉知性故能起妄心。此后一门释中无也。推章门中具有此义。自下第二明熏起净。此中有二。一者明其真妄相熏起净。二者真如熏习义以下明其唯真熏习起净。就初中有二。一者真妄总明。二者妄心熏习以下别明妄熏起净。又远法师解。云何起净法不断者此文早着。以有真如法故以下乐求涅槃。以还摄上真如熏习也。然后应着云何起净法。以此妄心以下第二起净文也。此中有二。一者明妄熏真。二者明真熏妄。就初中有二。一者能熏。二者妄心熏以下明其所熏。此二种释文随念无伤。云何熏习起净者是题名也。所谓以下正辨。以有真如故无明令熏起 现代汉语译本 第四种虚妄境界也是如此。因为有境界作为因缘，就会熏习虚妄的心，使其产生染着，造作恶业，承受痛苦。这里的‘念’指的是爱，‘着’指的是见。接下来，从这个虚妄境界开始，阐明由熏习所产生的不同结果。从末端追溯到本源，依次辨别。能熏之法的本体有四种，所以被熏的也应有四种。但经文中没有提到真如熏习所产生的结果。这种虚妄境界的熏习有两种，这是总的概括。这种境界的熏习会引发事识（指第六识）。‘念’指的是爱，‘取’指的是见，也就是十使（贪、嗔、痴、慢、疑、身见、边见、邪见、见取见、戒禁取见）。 所说的‘起心熏习’是第二种。‘业识’指的是第七识（末那识）。熏习会产生虚妄识的果报，也就是承受二乘（声闻、缘觉）和菩萨的变易细苦，这是真正的果报。所说的‘增长分别事识’，是第六识的因缘果报。凡夫因为业力而承受的痛苦，是分段的粗苦。 在无明熏习中产生的虚妄识是近期的果报，而引发事识是远期的果报。真如熏习也有两种：一是引发无明，二是引发妄心。因为真如没有分别，所以能引发无明；因为真如具有觉知的本性，所以能引发妄心。后面解释的章节中没有提到这一点，但在推章门中包含了这个含义。 从下面开始，第二部分阐明熏习产生清净。这部分包含两点：一是阐明真妄相互熏习产生清净，二是‘真如熏习义’以下阐明只有真如熏习产生清净。在第一点中，又包含两点：一是真妄总的说明，二是‘妄心熏习’以下分别阐明虚妄熏习产生清净。另外，远法师解释说，‘云何起净法不断者’（为什么产生的清净法不会断灭）这句话很早就出现了，因为有真如法存在。‘以有真如法故’（因为有真如法存在）以下是乐于追求涅槃，也是收摄上面所说的真如熏习。然后应该阐明‘云何起净法’（如何产生清净法）。‘以此妄心’以下是第二部分阐明产生清净的经文。这部分包含两点：一是阐明虚妄熏习真如，二是阐明真如熏习虚妄。在第一点中，又包含两点：一是能熏，二是‘妄心熏’以下阐明被熏。这两种解释方式，无论采用哪一种都没有问题。 ‘云何熏习起净者’（如何通过熏习产生清净）是总的概括。‘所谓’以下是正式的辨析。因为有真如存在，所以无明能够通过熏习而产生清净。
English
English version This is also the fourth kind of illusory realm. Because there are realms as conditions, it will influence and habituate the deluded mind, causing it to become attached, create karma, and suffer. Here, '念 (niàn)' refers to love, and '着 (zhuó)' refers to view. Next, starting from this illusory realm, it explains the different results arising from habituation. Tracing back from the end to the source, distinguish them in order. Since the substance of the influencing dharma has four aspects, what is influenced should also have four. However, the sutra does not mention the result arising from the habituation of True Thusness (Tathata). There are two types of habituation in this illusory realm, which is a general summary. The habituation of this realm will trigger the functioning consciousness (referring to the sixth consciousness). '念 (niàn)' refers to love, and '取 (qǔ)' refers to view, which are the ten fetters (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding wrong views as right, and view of holding wrong precepts as right). The so-called 'arising of mind habituation' is the second type. 'Karmic consciousness' refers to the seventh consciousness (Manas consciousness). Habituation will produce the karmic result of deluded consciousness, which is to endure the subtle suffering of transformation experienced by the two vehicles (Śrāvaka and Pratyekabuddha) and Bodhisattvas, which is the true karmic result. The so-called 'increasing the discriminating functioning consciousness' is the karmic result of the sixth consciousness. The suffering that ordinary beings endure due to karma is the coarse suffering of segmentation. The deluded consciousness arising from the habituation of ignorance is the immediate karmic result, while triggering the functioning consciousness is the distant karmic result. The habituation of True Thusness also has two types: one is to trigger ignorance, and the other is to trigger the deluded mind. Because True Thusness has no discrimination, it can trigger ignorance; because True Thusness has the nature of awareness, it can trigger the deluded mind. This point is not mentioned in the later explanatory chapters, but it is included in the chapter on inference. From below, the second part explains the arising of purity through habituation. This part contains two points: one is to explain the mutual habituation of True and False producing purity, and the other is to explain that only the habituation of True Thusness produces purity from 'the meaning of True Thusness habituation' onwards. In the first point, there are again two points: one is a general explanation of True and False, and the other is to separately explain the production of purity through the habituation of delusion from 'deluded mind habituation' onwards. In addition, the Dharma Master Yuan explained that the sentence '云何起净法不断者 (yún hé qǐ jìng fǎ bù duàn zhě)' (why does the purity that arises not cease) appeared very early because the True Thusness dharma exists. '以有真如法故 (yǐ yǒu zhēn rú fǎ gù)' (because the True Thusness dharma exists) onwards is the joy of pursuing Nirvana, and it also encompasses the True Thusness habituation mentioned above. Then it should be explained '云何起净法 (yún hé qǐ jìng fǎ)' (how does purity arise). '以此妄心 (yǐ cǐ wàng xīn)' onwards is the second part explaining the sutra text on the arising of purity. This part contains two points: one is to explain the deluded habituation of True Thusness, and the other is to explain the True Thusness habituation of delusion. In the first point, there are again two points: one is the influencer, and the other is to explain what is influenced from 'deluded mind habituation' onwards. There is no problem with either of these two explanations. '云何熏习起净者 (yún hé xūn xí qǐ jìng zhě)' (how does purity arise through habituation) is a general summary. '所谓 (suǒ wèi)' onwards is the formal analysis. Because True Thusness exists, ignorance can produce purity through habituation. --------------------------------------------------------------------------------