大乘起信論義疏 2.38

2.38

六者、執定滅。有人聞說妄心終滅，便言定滅無熏習義。何故如此？妄在之時，未得真實則無所勳。證實之時，達本無妄則無能勳。又真實中淨法滿足，更無所少何用妄勳？心有此義故無熏習。對治此執，說有妄有妄熏。如論中言，妄熏有二：一、事識熏，所謂凡夫二乘所修善；二者、業識熏，謂諸菩薩所行之道。所熏有二：一者、熏生；二者、熏顯。望方便果說為熏在，其猶臈印印泥成文，亦如摸㩘轉金成器，望性淨果熏之顯，如爐治等融石出金。若言妄時未得真故今無熏者，得時由彼何為下熏？若言據真本無妄故令無熏者，就真論真，真則常寂，實不假熏。據妄論真，真隨妄染、後隨妄飾，寧無熏義？若言真中淨法滿足不假熏者，凡夫之時雖有淨性，未顯成德，是故須熏。其猶宅中，雖有寶藏不掘不出；亦如地中，雖復有水不取不得，故說有熏。

Sixth is clinging to definitive cessation. Some people, hearing it taught that the false mind ultimately ceases, thereupon say that it definitively ceases without the meaning of perfuming. Why is this? [They claim:] 'While the false exists, when reality has not yet been attained, there is nothing that is perfumed; when reality is realized, one understands that originally there was no falsity, and thus there is nothing capable of perfuming. Furthermore, within reality, pure dharmas are fully complete with nothing lacking—what use would there be for false perfuming?' Because the mind holds this view, they claim there is no perfuming. To counter this clinging, it is taught that the false exists and that there is false perfuming. As the treatise says, false perfuming is twofold: first, the perfuming of the phenomena-consciousness, namely the good practiced by pṛthagjanas and the two vehicles; second, the perfuming of the karma-consciousness, namely the path traversed by the bodhisattvas. What is perfumed is twofold: first, perfuming into arising; second, perfuming into manifestation. In terms of the fruit of upāya, it is spoken of as perfuming into arising, just as a wax seal stamps clay to form an inscription, or as an engraving mold shapes gold into a vessel. In terms of the fruit of intrinsic purity, perfuming manifests it, just as a furnace and crucible melt stone to extract gold. If one says that because reality has not yet been attained during the time of falsity there is now no perfuming, then when it is attained, it is due to that [falsity]—why would there be no perfuming? If one says that according to reality there is originally no falsity and therefore no perfuming: when discussing reality from the standpoint of reality, reality is eternally quiescent and truly does not rely on perfuming; but when discussing reality from the standpoint of falsity, reality follows false defilement and subsequently follows false ornamentation—how could it lack the meaning of perfuming? If one says that pure dharmas are fully complete within reality and do not rely on perfuming: at the time of a pṛthagjana, although there is the pure nature, it has not yet manifested into virtuous qualities, and for this reason perfuming is necessary. It is just as inside a house there may be a treasure store, yet without digging it does not come forth; and just as in the earth there may be water, yet without drawing it one does not obtain it. Therefore, perfuming is taught to exist.