大乘起信論義記 3.89

3.89

第二中言淨法名真如者，此是生滅門中真如，以三義故，故云淨法：一、約體，本來淨故。二、約體相，以內熏故，令返染成於始淨故。梁《攝論》云「能成立者，謂真如十種功德法；所成立者，謂十種新生正行」也。三、約用熏故，應機成淨緣也。染因名無明者，謂六染及九相等，皆因無明而有也，妄心通事識及業識。今據其本，故但言業識也。妄境謂六塵者，謂事識所緣之境此三皆是染法。由此染法自性差別仗託因緣故，具說三種。淨法對染雖成熏義，然其體用竟未曾別，故但明一種。

In the second part, saying 'pure phenomena, named tathatā': this is tathatā within the gate of arising and ceasing. Due to three meanings, it is called pure phenomena: 1. In terms of substance, because it is originally pure. 2. In terms of substance and marks, because through internal perfuming, it causes defilement to be reversed into incipient purity. The Liang translation of the Saṃgraha says: 'That which can establish refers to the ten kinds of dharmas of merit of tathatā; that which is established refers to the ten kinds of newly arisen correct practices.' 3. In terms of function, through perfuming, it accords with capacities to become the pure condition. 'The cause of defilement, named avidyā': the six defilements and nine marks, etc., all exist because of avidyā. 'The false mind' universally covers the empirical consciousness and the karmic consciousness; now taking its fundamental basis, it only says 'karmic consciousness'. 'False perceptual objects, namely the six sensory dusts': these are the objects perceived by the empirical consciousness. These three are all defiled phenomena. Because the intrinsic natures of these defiled phenomena differ and rely upon causes and conditions, three kinds are fully spoken of. Although pure phenomena constitute the meaning of perfuming in contrast to defilement, their substance and function have never been different; hence only one kind is clarified.