大乘起信論義疏 2.16

2.16

法不自成，以理熏故，真法方成。故此理中有二義，故此中辨也。就初中有二：一者、就始中明真熏妄；二者、「復次染法」以下，就修明其真妄盡不盡義。就初中有二：一者、明能熏法；二者、「此體用熏習」以下，明所熏人。就初中有三：一者、總標舉類；二者、列章門；三者、「自體熏」者以下，釋二章門。「真如熏習有二種」者，是題名也。「云何」以下，列章門，謂體用也。「自體相熏習」者以下，第三列釋。此中有二：一者、釋體章門；二者、「用熏習」者以下，釋用章門。就初中有二：一者、正出其體；二者、問答重釋。言「無漏法」者，法身本體，法佛之性。言「不思議作業性」者，是報佛性也。有此二性熏習力故，令起妄解斷惑已後，轉理成行。地前名為性種習種，地上名為證教二道，佛果名為法報二佛。虛法為言，名為性淨方便涅槃。自下第二重顯，此中有二：一問、二答。問意者，若便真能熏妄起善行者，一切眾生皆有真如，何不等勳齊便發心，起修善行能入涅槃？而諸眾生有信無信、優劣前後，無量差別。就第二答中有二：一者、明真妄根原，正答上問；二者、「又諸佛法有因緣」以下，明緣修對治。此之遠答也。就初中有三：一者、明真；二者、「而有」以下，明妄根本；三者、「唯如來」下，結難知也。言「真如本一」者，諸眾生中，真如理一本來無二，故成佛時以理成故，但是一佛無有二也。何故名諸佛？此是處緣故爾，非理中諸也，此真如根原也。自下第二明妄根原。然若爾者，何故眾生差別者？有無量無明本來成就，此之根本也。「過恒沙等上煩惱」者，枝條末也。「我見愛」者，是四住所起也。此眾惑者，皆依無明。如此無明熏習真如，真如隨緣差別不同，如虛空本一，而隨有處大小不同；若破有處，即虛空無大小相。此亦如此，隨染緣故利鈍差別，若離染緣則平等一味，無上下優劣。

Phenomena do not form by themselves; because of the perfuming of principle, true phenomena come to be formed. Therefore, there are these two meanings within this principle, and thus they are distinguished here. Under the first, there are two parts: first, explaining within the beginning how the true perfumes the false; second, from 'Furthermore, defiled phenomena' onward, explaining the meaning of the exhaustion and non-exhaustion of the true and false in terms of cultivation. Under the first, there are two parts: first, explaining the perfuming phenomena; second, from 'This perfuming of essence and function' onward, explaining the perfumed persons. Under the first, there are three parts: first, generally setting forth the categories; second, listing the chapter headings; third, from 'The perfuming of its own essence' onward, explaining the two chapter headings. 'Tathatā perfuming has two kinds' is the title. From 'What are they?' onward, the chapter headings are listed, referring to essence and function. From 'The perfuming of its own essence and marks' onward is the third, the explanation of the list. Here there are two parts: first, explaining the chapter heading of essence; second, from 'The perfuming of function' onward, explaining the chapter heading of function. Under the first, there are two parts: first, directly setting forth its essence; second, re-explaining through question and answer. 'Untainted phenomena' refers to the original essence of the dharmakāya, the nature of the dharmakāya Buddha. 'The nature of performing inconceivable activities' is the nature of the saṃbhogakāya Buddha. Due to the perfuming power of these two natures, after causing one to generate false understanding and sever delusion, principle is converted into practice. Before the stages, they are called the nature-lineage and habit-lineage; on the stages, they are called the two paths of realization and instruction; at the fruit of Buddhahood, they are called the two Buddhas of Dharma and Reward. Speaking in terms of provisional phenomena, they are called the intrinsically pure and expedient nirvāṇas. Below is the second, re-revealing [the meaning], which contains two parts: first, a question; second, an answer. The meaning of the question is: if the true can indeed perfume the false to give rise to wholesome practice, since all sentient beings possess tathatā, why are they not equally perfumed so that all simultaneously resolve [on bodhi], generate and cultivate wholesome practice, and enter nirvāṇa? Yet sentient beings have faith or lack faith, are superior or inferior, earlier or later, with immeasurable differences. In the second, the answer, there are two parts: first, explaining the root sources of the true and false, directly answering the question above; second, from 'Moreover, the dharmas of all Buddhas have causes and conditions' onward, explaining conditional cultivation and counteragents. This is the indirect answer. Under the first, there are three parts: first, explaining the true; second, from 'Yet there is' onward, explaining the root of the false; third, from 'Only the Tathāgata' onward, concluding that it is difficult to know. 'Tathatā is originally one' means that among sentient beings, the principle of tathatā is one and originally without duality; therefore, when Buddhahood is attained, because it is attained through principle, there is only one Buddha and no two. Why are they called 'all Buddhas'? This is solely due to locations and conditions, not that there are many within principle; this is the root source of tathatā. Below is the second, explaining the root source of the false. Yet if it is so, why are sentient beings differentiated? There is immeasurable ignorance originally accomplished; this is the root. 'Higher afflictions exceeding the sands of the Ganges' are the branches and twigs. 'Self-view and attachment' are that which arises from the four abodes. These manifold delusions all rely on ignorance. When such ignorance perfumes tathatā, tathatā differs according to conditions, just as empty space is originally one, yet differs in large and small according to material forms; if the material forms are broken down, empty space has no marks of large or small. This is also like that: due to defiled conditions, there are differences of sharp and dull; if free from defiled conditions, it is equal and of one flavor, without high or low, superior or inferior.