大乘起信論義記別記 1.19

1.19

Thirteenth, within the deluded mind's perfuming in pure perfuming, regarding the first, “perfuming by the discriminating consciousness of phenomena,” there are three explanations: First, those people of the two vehicles only become aware of the afflictions within the consciousness of phenomena in order to sever them, and therefore generate the mind and cultivate practice; cultivation of practice is precisely named perfuming. Second, because they only become aware of these afflictions and have not yet severed them, it still constitutes perfuming. Third, generating the mind and cultivating practice while carrying the afflictions within this consciousness is named perfuming; however, because they are coarse, they fall into the stage of the two vehicles. Furthermore, the first is solely perfuming by practice; the second is solely perfuming by consciousness; the third is perfuming by both. Because they carry these delusions, which make their practice inferior, they enter the path of the two vehicles. If one carries the subtle delusions within the five minds and cultivates superior wisdom, one enters the stages of the bodhisattvas. The three explanations for the mind (manas) are modeled on this, but in all cases the latter explanation is superior. In “perfuming of essence and characteristics,” “possessing undefiled dharmas” generally adduces the essence and characteristics of dharmas. “Equipped with inconceivable functions” clarifies that it possesses the function of internal perfuming. “Serving as the nature of the objective realm” means that this tathatā not only internally perfumes the deluded mind through the preceding clause to make it “loathe and seek,” but also serves as the contemplative realm for that loathing and seeking mind. Furthermore, explaining the “greatness of function” as the external good realm, this essence and characteristic also universally pervades therein, thereby causing the greatness of function to possess perfuming. Furthermore, it is explained that because it pervades the deluded mind, it internally perfumes it; and because it pervades all external realms, it also perfumes sentient beings, just as approaching a general view acts to split wood, and so forth. Within the differentiated conditions in functional perfuming: in terms of the ripeness or unripeness of capacity, there are distant and near conditions; in terms of the four immeasurables, there are conditions of practice; in terms of the three voids, there are conditions of receptive conformity. Another explanation states that the first is benefiting others, and the second is self-benefit. Yet another states that the first is in terms of practices such as giving and morality, and the second is in terms of the practice of contemplating principle. In impartial conditions, there are six: first, impartial persons, as in the treatise's “Buddhas and bodhisattvas”; second, impartial vows, as in the treatise's “all wishing to deliver them”; third, impartial mind, as in the treatise's “self-essence perfuming, etc.”; fourth, explaining impartial practice, as in the treatise's “by the power of the wisdom of identical essence,” meaning knowing that self and other are of the same essence, and the wisdom that knows identity is named wisdom of identical essence; fifth, impartial benefit, as in the treatise's “seeing, hearing, etc.”; sixth, causing capacities of impartiality to see the characteristic of impartiality, as in the treatise's “seeing the Buddha based on samādhi.” As for “differentiated” and impartial: first, in terms of the mind of Buddhas and bodhisattvas in gathering sentient beings, compassionately benefiting without enmity or affinity is called impartial, while manifesting differently according to capacity is called differentiated; second, the multiple gates of the nirmāṇakāya are called differentiated, while the saṃbhogakāya matching nature is called impartial; third, what is seen by a scattered mind is called differentiated, while what is seen by a concentrated mind is called impartial.