大乘起信論義疏 2.13

2.13

From here below, second, explains perfuming giving rise to purity. Here there are two parts: first, explaining the mutual perfuming of the true and the deluded to give rise to purity; second, from "The meaning of the perfuming of tathatā" below, explaining that only the true perfumes to give rise to purity. Within the first, there are two sections: first, explaining the true and the deluded in general; second, from "The perfuming of the deluded mind" below, separately explaining deluded perfuming giving rise to purity. Furthermore, Master Yuan explains: as for "How pure dharmas arise without interruption," this text was placed too early. From "Because the dharma of tathatā exists" below up to "delighting in seeking nirvāṇa" subsumes the perfuming of tathatā above. Then it should place "How do pure dharmas arise?" From "Because of this deluded mind" below is the second passage on giving rise to purity. Here there are two parts: first, explaining the deluded perfuming the true; second, explaining the true perfuming the deluded. Within the first, there are two sections: first, that which can perfume; second, from "The deluded mind perfumes" below, explaining that which is perfumed. These two kinds of textual explanations cause no harm however one conceives them. "How perfuming gives rise to purity" is the title. From "Namely" below, it distinguishes directly. Because tathatā exists, ignorance is caused to perfume and arise, loathing saṃsāra and delighting in nirvāṇa. This is the true perfuming the deluded. Next, it distinguishes the deluded perfuming the true: because the deluded mind exists, loathing saṃsāra and seeking nirvāṇa, it perfumes the true mind. Believing that one's own nature is solely tathatā, that there are no dharmas outside of wisdom, and that they are only what is seen through the inversions of the deluded mind; knowing that external objects do not exist, one therefore uses various upāyas to practice departing from thought, giving rise to true practice. Although practicing, one does not grasp or think; by the power of long cultivation, ignorance ceases; because ignorance ceases, the deluded mind does not arise; because the deluded mind does not arise, deluded objects accordingly [disappear]; because objects are delusive, the marks of mind are entirely extinguished, which is called attaining nirvāṇa. Because of attaining nirvāṇa, one naturally accomplishes inconceivable activity whose function fills the dharmadhātu. "Causes and conditions both cease": the cause is the mind, and the condition is the object. "Nirvāṇa" refers to the intrinsically pure dharmakāya Buddha. "Inconceivable activity" refers to the expedient saṃbhogakāya Buddha. Such is the meaning of the explanation. From here below, it explains deluded perfuming separately giving rise to purity. "The deluded mind perfumes" refers to the sixth and seventh consciousnesses. "The consciousness of discriminating phenomena" means pṛthagjanas and the two vehicles loathing the suffering of saṃsāra and striving toward nirvāṇa; within this sixth consciousness, through upāya practice, they perfume and stimulate the true. "The perfuming of the manas" means bodhisattvas seeing false dharmas and having no greed or grasping, knowing that the dharma of tathatā is quiescent and secure, bringing forth a mind of courage to advance toward great nirvāṇa. Within this seventh consciousness, through upāya practice, they perfume and stimulate the true. It speaks of the seventh consciousness taking it as manas, not the mental consciousness (manovijñāna) within the six consciousnesses.