大乘起信論義疏 2.16

2.16

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.