釋摩訶衍論 2.64

2.64

論曰：真如無為有二種用，謂通及別，如前所說。根本無明依初作用能作熏事，非後作用。如說真如，餘三無為亦復如是，皆依初用非後用故。作熏時量，非初亦非中後，取初中後故。本智契經中作如是說：大力無明作熏事時，初及中後一時具取，而非別取故。此中所說能熏所熏，以何義故名言為熏？謂能引彼法而合自體，不相捨離俱行俱轉，故名能熏。又能於彼法不作障礙，若隨若順不逆違故，名為所熏。謂五有為法，能熏四種無為法及一法界心。所熏五法隨來，而與五能熏共會和合同事俱轉，是故說言不生不滅與生滅和合。如大無明一心本法為通依故，依初自在作熏習事。四相有為應如是知。如大無明依四無為通達作用能作熏事，四相有為應如是知。如是等義，至自決擇其理分明。非一非異者，即是開示有為無為同異差別故。云何開示？所謂顯示一法界心無為自在，四種無為別事作用，與一法界心有為自在，四種無為通達作用不同理故，名為非一。為欲顯示受能熏染法，一法界心有為自在，四種無為通達作用，與能作熏事五種有為不異理故，名為非異。復次所熏淨法與能熏染法各差別故，名為非一。能熏所熏俱一心作，無有他故，名為非異。名為阿梨耶識者，總結圓滿字。

The treatise says: The unconditioned of tathatā has two kinds of functions, namely shared and particular, as stated previously. Fundamental ignorance, relying on the first function, can perform the activity of perfuming, not on the latter function. As is said of tathatā, the other three unconditioned are also like this, because all rely on the first function and not the latter function. The temporal measure of performing perfuming is not the beginning, nor the middle or the end, because it grasps the beginning, middle, and end. In the Mūlajñāna Sūtra, it is spoken thus: "When fundamental ignorance of great power performs the activity of perfuming, it grasps the beginning, middle, and end simultaneously, not separately." In this context of what is spoken of as the perfuming and the perfumed, for what meaning is it named "perfuming"? It means that it can draw that dharma to unite with its own entity, without mutual abandonment, proceeding and turning together; hence it is called the perfuming. Furthermore, it does not create obstruction to that dharma, conforming and complying without opposing; hence it is called the perfumed. That is, the five conditioned dharmas can perfume the four unconditioned dharmas and the one dharmadhātu mind. The five perfumed dharmas follow along, assembling and harmonising with the five perfuming [dharmas], sharing the same activity and turning together; therefore it is said that what is neither arising nor ceasing combines with arising and ceasing. Just as great ignorance takes the fundamental dharma of the one mind as its shared support, and relying on the first sovereignty performs the activity of perfuming, the conditioned [dharmas] of the four characteristics should be known to be like this. Just as great ignorance, relying on the penetrating function of the four unconditioned, can perform the activity of perfuming, the conditioned [dharmas] of the four characteristics should be known to be like this. Such principles will become distinct upon reaching their own determination. "Neither identical nor different" is precisely to disclose the identity and difference between the conditioned and the unconditioned. How does it disclose this? Namely, by showing that the unconditioned sovereignty of the one dharmadhātu mind and the particular functions of the four unconditioned are not identical in principle with the conditioned sovereignty of the one dharmadhātu mind and the penetrating functions of the four unconditioned; hence they are called "not identical". In order to show that the conditioned sovereignty of the one dharmadhātu mind and the penetrating functions of the four unconditioned that receive the perfuming defiled dharmas are not different in principle from the five conditioned [dharmas] that perform the activity of perfuming, they are called "not different". Furthermore, because the perfumed pure dharmas and the perfuming defiled dharmas are each distinct, they are called "not identical". Because the perfuming and the perfumed are both made by the one mind and there is no other, they are called "not different". "Called the ālayavijñāna" is the summarizing, concluding term that brings completion.