起信論疏筆削記 13.45

13.45

正明中，論　所謂等者，則真如為能熏，無明為所熏。真如當體真實，無始本有，不假他因，故不同前兼舉所依也。以熏習下，明真熏之功。無明雖是隨流染法，被真如淨法所熏，便能反順真如，起茲欣厭。知昔日所愛者是苦，故厭之；所背者有樂，故欣之。如前惡人却被善者勉諭，後行君子之行。以此下，則妄心為能熏，真如為所熏。

In directly clarifying, regarding the treatise's "What is called..." and so forth: tathatā is that which perfumes, and avidyā is that which is perfumed. Tathatā in its own essence is real, beginninglessly and inherently possessed, not relying on other causes; hence it is not like the above, where that upon which it relies is mentioned together with it. Regarding "Because of perfuming..." below: this clarifies the effect of the real's perfuming. Although avidyā is a defiled dharma that flows along [with saṃsāra], being perfumed by the pure dharma of tathatā, it can then turn around and conform with tathatā, giving rise to this joy and revulsion: knowing that what was loved in the past is suffering, one is revulsed by it; knowing that what was turned away from possesses bliss, one rejoices in it. It is like the previous evil person being exhorted and guided by a good person, and subsequently performing the conduct of a noble person. Regarding "Because of this..." below: the deluded mind is that which perfumes, and tathatā is that which is perfumed.