大乘起信論義疏 2.12

2.12

From here below, second, briefly explains the meaning of perfuming. Here there are three parts: first, stating the title; second, setting forth a simile; third, from "This is also like this" below, applying the simile. "The meaning of perfuming" states the title. "Worldly clothes" is a simile for the substance of defiled and pure dharmas. "Truly have no fragrance" is a simile for practice and function. "If a person perfumes them with incense, then they have a fragrant scent" is a simile for the practitioner perfuming in accordance with conditions, thus having defiled or pure functions. Next below, it applies the simile. This is also like this: in the true there is no defilement, but deluded perfuming causes it to exist; in the deluded there is no purity, but true perfuming causes it to exist. Therefore, within that delusion, there can be upāya and the arising of counteractive practices. Such is the meaning of the explanation. From here below, third, from "How does perfuming arise" below, extensively distinguishes the marks of perfuming. Here there are two parts: first, distinguishing perfuming arising defilement; second, from "How does perfuming give rise to pure dharmas" below, explaining perfuming arising purity. Within the first, there are two sections: first, explaining the sequential order of mutual arising of perfuming based on the previous four; second, from "This perfuming of deluded objects" below, separately explaining the differences in what is arisen from perfuming. "How defiled dharmas arise without interruption" is the title. Because of relying on the first dharma of tathatā, there is the second defiled cause of ignorance; because there is ignorance, there is the third deluded mind; because there is the deluded mind, there are the fourth deluded objects; because of the conditions of objects, it perfumes the deluded mind, causing it to become defiled and attached, producing karma and receiving suffering. "Thinking" is craving; "attachment" is views. Next, second, from "this deluded object" below, explains the differences in what is arisen from perfuming. Tracing the root from the branches, it distinguishes them in sequence. Because the substances of the dharmas that can perfume are four, what is perfumed should also be four; yet the text omits the meaning of what is arisen from the perfuming of tathatā. "This perfuming of deluded objects is of two kinds" is the title. This perfuming of objects gives rise to the consciousness of phenomena. Thinking is craving, grasping is views—these are the ten entanglements. Speaking of the perfuming of the arising mind is the second. "Karma consciousness" refers to the seventh consciousness. Perfuming gives rise to the fruit of the deluded consciousness, which means receiving the subtle suffering of transformation of the two vehicles and bodhisattvas; this is the primary fruit. "Increasing the consciousness of discriminating phenomena" refers to the fruit resulting from the conditions of the six consciousnesses. "The suffering of being bound to karma for pṛthagjanas" refers to the coarse suffering of fractured lifetimes. In the perfuming of ignorance, giving rise to the deluded consciousness is its immediate fruit; giving rise to the consciousness of phenomena is its distant fruit. The perfuming of tathatā also has two kinds: first, giving rise to ignorance; second, giving rise to the deluded mind. Because that tathatā has no discrimination, it can give rise to ignorance; because of its nature of conscious awareness, it can give rise to the deluded mind. This latter category is absent in the explanation, but inferring from the chapters, this meaning is fully present.