釋摩訶衍論 5.17

5.17

已說黑品相熏有力門，次說白品相熏有力門。云何熏習起淨法不斷者，即是總問，謂通總問一切白品相熏相生不斷義故。自此已下即總答分。就於即此答說分中，自有二熏。云何為二？一者無始自然熏、二者始有建立熏。無始熏者，從無始已來有因果之二位故。始有熏者，因修力故、有因果之二位故。本因果者其相云何？謂無始來有三賢十聖之位故、有三身四德之果故。始因果者其相云何？今修行時方乃有無始之十地故、顯本有之因果故。本因果者次第云何？從無始來以有十種本覺真智及十種如實法界故，能熏十種枝末無明；以有一種法界心故，能熏習根本無明故，是名本地。如本所謂以有真如法故能熏習無明故。始因果者次第云何？謂雖未得十信之位，而以本熏習之力故，則自心中厭生死苦、求涅盤樂。以此力故，即熏習真如性，自信佛性入十信位，知心虛妄入十解位，知境界空入十行位，修出向法入十向位。以如實般若知境界空故，無量方便發起隨順法界性行，不取涅盤、不念生死，入極喜地乃至金剛。自久遠熏習故，發解脫道，無明頓斷，根本盡故枝末皆無，本末黑品無所有故，得法身涅盤，成應化業用故，是名始地。如本以熏習因緣力故，則令妄心厭生死苦、樂求涅盤。以此妄心有厭求因緣故，即熏習真如自信己性，知心妄動無前境界修遠離法，以如實知無前境界故，種種方便起隨順行，不取不念，乃至久遠熏習力故無明則滅，以無明滅故心無有起，以無起故境界隨滅，以因緣俱滅故心相皆盡，名得涅盤成自然業故。

Having explained the approach of the efficacy of mutual perfuming of the dark factor, next is explained the approach of the efficacy of mutual perfuming of the white factor. [When the root text asks,] "How does perfuming give rise to pure dharmas without interruption?" this is the general question, meaning it asks generally about the meaning of all the white factors mutually perfuming, mutually generating, and being uninterrupted. From this point downward is the section of the general answer. Within this section of the answer, there are naturally two kinds of perfuming. What are the two? First, beginningless spontaneous perfuming; second, newly established perfuming. As for beginningless perfuming, it is because from beginningless time there have been the two positions of cause and effect. As for newly arisen perfuming, it is because through the power of cultivation there are the two positions of cause and effect. What are the characteristics of the original cause and effect? It means that from beginningless time there have been the positions of the three worthies and ten sages, and the fruits of the three bodies and four virtues. What are the characteristics of the newly arisen cause and effect? It means that only now when cultivating are there the beginningless ten grounds, revealing the cause and effect that are originally existent. What is the sequence of the original cause and effect? From beginningless time, because there are ten kinds of true wisdom of original awakening and ten kinds of real dharmadhātu, they can perfume the ten kinds of branch avidyā; because there is one kind of dharmadhātu mind, it can perfume fundamental avidyā; this is called the original stage. As the root text says: "Namely, because there is the dharma of tathatā, it can perfume avidyā." What is the sequence of the newly arisen cause and effect? It means that although one has not yet attained the position of the ten faiths, through the power of original perfuming, in one's own mind one loathes the suffering of saṃsāra and seeks the bliss of nirvāṇa. Through this power, it perfumes the nature of tathatā; having confidence in the Buddha-nature, one enters the position of the ten faiths; knowing the mind is deluded, one enters the position of the ten understandings; knowing that sense-objects are empty, one enters the position of the ten practices; cultivating the practice of dedication, one enters the position of the ten dedications. Because by real prajñā one knows that sense-objects are empty, one uses immeasurable skillful means to initiate practices that accord with the nature of the dharmadhātu, neither grasping nirvāṇa nor thinking of saṃsāra, entering the Ground of Utmost Joy up to the vajra[-like samādhi]. Due to perfuming over a long period, one initiates the path of liberation and abruptly severs avidyā; because the root is exhausted, the branches are entirely absent; because the fundamental and branch dark factors are non-existent, one attains the dharmakāya and nirvāṇa and accomplishes the activity of adaptive manifestation; this is called the newly arisen stage. As the root text says: "Because of the power of causes and conditions of perfuming, it causes the deluded mind to loathe the suffering of saṃsāra and joyfully seek nirvāṇa. Because this deluded mind has the cause and condition of loathing and seeking, it perfumes tathatā, having confidence in its own nature, knowing that the mind moves delusionally without external objects, and cultivating the dharmas of detachment. Because it truly knows there are no external objects, it initiates accordant practices with various skillful means, neither grasping nor thinking, until through the power of perfuming over a long period, avidyā is extinguished. Because avidyā is extinguished, the mind has no arising; because there is no arising, sense-objects are accordingly extinguished; because both causes and conditions are extinguished, the marks of the mind are entirely exhausted, which is called attaining nirvāṇa and accomplishing spontaneous activity."