[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 5.14 # 釋摩訶衍論 5.14 釋摩訶衍論 5.14 - **Language:** Classical Chinese ### [5.14](https://indike.org/pramana/in.bauddha.taisho.1668.5.14) 已說立名略示門，次說通釋熏習門。於此門中即有二門。云何為二？一者比量譬喻善巧門、二者法喻合說安立門。比量譬喻善巧門者，譬如衣服，從本已來亦無芬香亦無鄙香，一向無氣，而士夫眾入於班多伽耶娑叉提鄔林時，𬾽末耶提以熏習故而有穢香；入於梵檀只多那林時，陀摩鍵多以熏習故而有香氣故。如本如世間衣服實無於香，若人以香而熏習故則有香氣故。法喻合說安立門者，勝義道理亦復如是，自性清淨無漏性德，從無始來一向明白，亦無垢黑亦無染污，而以無明而熏習故則有垢黑；無明藏海從無始來一向闇黑。亦無智明亦無白品，而以本覺而熏習故則有淨用。如是染淨但是假立，染非實染、淨非實淨，皆是幻化，無實自性。如本此亦如是，真如淨法實無於染，但以無明而熏習故則有染相；無明染法實無淨業，但以真如而熏習故則有淨用故。 > Having explained the gate of briefly setting forth the designations, next is the gate of comprehensively explaining perfuming. Within this gate there are two gates. What are the two? First, the gate of the skillfulness of inference through similes; second, the gate of establishing the synthesis of doctrine and simile. As for the gate of the skillfulness of inference through similes: for example, clothes from the beginning have neither sweet fragrance nor foul odor, but are completely odorless; yet when people enter the \*Bandhukāyasakṣadivana\* grove, through being perfumed by \*śmayati\*, they come to have a foul odor; and when they enter the \*Brahmodakītana\* grove, through being perfumed by \*dhamagandha\*, they come to have a fragrant aroma. As the root \[text\] states: 'Just as with clothes in the world, which originally have no fragrance, yet if a person perfumes them with incense, they come to have an aroma.' As for the gate of establishing the synthesis of doctrine and simile: the principle of ultimate truth is also like this; the naturally pure uncontaminated virtue of nature from beginningless time is completely bright and white, having neither foul darkness nor defilement, yet through being perfumed by avidyā it comes to have foul darkness; and the ocean-store of avidyā from beginningless time is completely dark, having neither cognitive brightness nor the white dharmas, yet through being perfumed by original awakening it comes to have pure functioning. In this way, defilement and purity are merely provisional designations; defilement is not real defilement, and purity is not real purity; both are magical illusions, lacking real own-nature. As the root \[text\] states: 'This is also like that: the pure phenomenon of tathatā is truly free of defilement, yet only because it is perfumed by avidyā does it exhibit marks of defilement; the defiled phenomenon of avidyā is truly devoid of pure activity, yet only because it is perfumed by tathatā does it exhibit pure functioning.' > — English (machine translation) (machine translation) - [Previous: 5.13](https://indike.org/pramana/in.bauddha.taisho.1668.5.13) - [Next: 5.15](https://indike.org/pramana/in.bauddha.taisho.1668.5.15) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1668.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.5.14) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.91) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.5.14](https://indike.org/pramana/in.bauddha.taisho.1668.5.14) · Pramāṇa