大乘起信論義疏 2.21

2.21

「已相應」者，謂初地以上，出世法身菩薩令捨妄心，除滅無明契證真如，與佛如來法身相應，無有分別，唯依法身自然修行，趣佛智海也。「復次染法」，自下第二明盡不盡，此中有二：一者、立正道理；二者、「此義云何」以下，釋所以。「復次染法」者，是舉法也。無始以來熏習不斷，至渴佛後方盡滅也。淨法始終常有，無有盡滅。「此義」以下，釋其所以。真如常熏故，妄心妄境則滅，轉理成行，法身顯現也。「起用熏」者，是應用也。上來明真妄相熏，此中明真妄盡不盡，不料簡也。

As for 'those who have already corresponded', this refers to bodhisattvas of the supramundane dharmakāya from the first stage onward, who are caused to abandon the false mind, eradicate ignorance, and realize tathatā, corresponding with the dharmakāya of the Buddha Tathāgata without discrimination, purely relying on the dharmakāya to cultivate spontaneously and advance toward the ocean of the Buddha's wisdom. 'Furthermore, defiled phenomena': below is the second, explaining exhaustion and non-exhaustion, which contains two parts: first, establishing the correct principle; second, from 'What does this mean?' onward, explaining the reason. 'Furthermore, defiled phenomena' introduces the phenomena. From beginningless time, perfuming continues without interruption, and only after one attains Buddhahood are they completely extinguished. Pure phenomena constantly exist from beginning to end, without exhaustion or extinction. From 'This meaning' onward explains the reason. Because tathatā constantly perfumes, the false mind and false objects are extinguished, principle is converted into practice, and the dharmakāya becomes manifest. 'Arising of functional perfuming' refers to responsive function. Above, the mutual perfuming of the true and false was explained; here, the exhaustion and non-exhaustion of the true and false is explained, without analytical categorization.