起信論疏筆削記 13.61

13.61

正顯。論二：初、明熏習。疏　不空者，不空如來藏也，以有自體本具河沙性德故。冥謂闇也，物即眾生，其猶衣珠潛照而貧者莫知，黃金纏弊行者罔測，故非能了也。冥熏作用，揀異出纏應化之用。論　境界性者，此是體熏，以表體相無二故。標中則先體後相，釋中則先相後體。如何熏習？以能為境界，牽彼智生，即是熏義。非直下，躡前也。亦乃下，正釋。前則本覺熏令起智，智即始覺也。此乃對智成所觀境，境亦本覺。是則本覺相為能熏之心，體作所觀之境，一體之上義分二別，如前說法有對智顯義等。

Directly revealing. The treatise has two parts: first, clarifying perfuming. Commentary: "Not empty" refers to the not-empty tathāgatagarbha, because it possesses an essential nature fundamentally endowed with nature-virtues [as numerous as] the sands of the Ganges. "Secret" means hidden. "Beings" means sentient beings. It is just like the jewel in the clothes covertly shining while the poor person is unaware of it, or pure gold wrapped in filth while the traveler does not perceive it; hence it cannot be comprehended. The function of secret perfuming is distinguished from the adaptive and transformative functions that emerge from bondage. Treatise: "The nature of the objective realm": this is the perfuming of essence, indicating that essence and marks are non-dual. In the heading, essence comes first and marks second; in the explanation, marks come first and essence second. How does it perfume? Because it can serve as the objective realm that draws forth the arising of that cognition, this is precisely the meaning of perfuming. "Not only," etc., treads upon the preceding text. "And also," etc., is the direct explanation. Formerly, original enlightenment perfumed to cause the arising of cognition, and cognition is actualized enlightenment. Here, facing cognition, it becomes the contemplated objective realm, and the objective realm is also original enlightenment. Thus, the mark of original enlightenment is the actively perfuming mind, and its essence serves as the contemplated objective realm; within a single essence, two meanings are distinguished, as in the earlier explanation of Dharma possessing the meaning of being revealed facing cognition, etc.