釋摩訶衍論 5.19

5.19

已說妄染熏習門，次說淨法熏習門。就此門中自有二門。云何為二？一者總標門、二者開釋門。總標門者，總標其名。如本真如熏習義有二種。云何為二？一者自體相熏習、二者用熏習故。開釋門中有二門。云何為二？一者法身自然熏習門、二者應化常恒熏習門。所言法身熏習門者，本覺性智從無始來，圓滿功德具足智慧，自自作自無他力故。如本自體相熏習者，從無始世來，具無漏法故。所言應化熏習門者，如是本覺發過恒沙無量無邊不可思議種種業用，一切眾生諸心相中隨應教化，斷一切惡、修一切善，具百行之因、滿萬德之果故。如本用熏習者，備有不思議業，作境界之性故。如是二門不相捨離，於一切時、於一切處常恒熏習，起信生解、建立修行，造作不轉，到正後二地，達真俗境令無礙故。如本依此二義恒常熏習，以有熏習力故能令眾生厭生死苦樂求涅盤，自信己身有真如法發心修行故。由此義故，三身本有理故顯了。

Having explained the approach of the perfuming of deluded defilement, next is explained the approach of the perfuming of pure dharmas. Within this approach there are naturally two approaches. What are the two? First, the approach of general heading; second, the approach of unfolding and explaining. As for the approach of general heading, it generally indicates the names. As the root text says: "The meaning of the perfuming of tathatā has two kinds. What are the two? First, the perfuming of the intrinsic substance and marks; second, the perfuming of functions." Within the approach of unfolding and explaining there are two approaches. What are the two? First, the approach of the spontaneous perfuming of the dharmakāya; second, the approach of the constant perfuming of adaptive manifestation. What is called the approach of the perfuming of the dharmakāya is that the natural wisdom of original awakening, from beginningless time, is complete in merit and fully endowed with wisdom, acting of itself from itself without any other power. As the root text says: "The perfuming of the intrinsic substance and marks means that from beginningless worldly realms, it is endowed with undefiled dharmas." What is called the approach of the perfuming of adaptive manifestation is that this original awakening issues forth various activities, beyond the sands of the Gaṅgā, immeasurable, boundless, and inconceivable, adapting to and teaching within the mental marks of all sentient beings, severing all evil, cultivating all good, fully equipping the causes of the hundred practices, and completing the fruits of the ten thousand virtues. As the root text says: "The perfuming of functions means being equipped with inconceivable karma and acting as the nature of the objective sphere." These two approaches are not separated from each other; at all times and in all places they constantly perfume, giving rise to faith, generating understanding, establishing cultivation, and acting without regress, until reaching the two grounds of correct and subsequent, penetrating the realms of truth and convention without obstruction. As the root text says: "Relying on these two meanings, it constantly perfumes; because there is the power of perfuming, it can cause sentient beings to loathe the suffering of saṃsāra and joyfully seek nirvāṇa, having confidence that their own bodies possess the dharma of tathatā, and arousing the aspiration to cultivate." Through this meaning, the principle that the three bodies are originally existent is made clearly manifest.