[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 14.36 # 起信論疏筆削記 14.36 起信論疏筆削記 14.36 - **Language:** Classical Chinese ### [14.36](https://indike.org/pramana/in.bauddha.taisho.1848.14.36) 次文，疏　正顯者，亦是標也。此中通於因緣體用，總名淨法。論　常熏習者，即內因體相熏習也。妄心滅者，以真熏有力，減無明能，起行對治，妄心則滅，成淳淨圓智也。法身顯現者，以所熏妄心滅故，能熏體相顯現，即破和合識內生滅之相，顯此不生滅體也。即在纏如來藏至此顯處，名為法身。即前究竟覺、智淨相、法出離鏡、得涅槃等是也。起用熏習者，法身既現，即能起自然業用，應化眾生。此則用熏習義，便成差別平等二緣，即前不思議業相，緣熏習鏡成自然業等也。故無斷者，則三身並常也，不斷即常義。今茲實教但說二身相即無礙，豈得不常？然今科云有始者，亦且一往約用熏義說。若準體相熏習，即無有始。故文云：以真如法常熏習故。又前云：從無始來具無漏法，備有不思議業，作境界之性等。又次云：非前際生。又下云：以如來藏無前際故。今且形對妄法，權作此科，不可定執同不了義，疏文可知。 > In the next passage, the commentary states: "Directly revealing" is also an enunciation. Here it applies generally to causes, conditions, essence, and function, all collectively named pure dharmas. The treatise states: "Constantly perfuming" refers to the internal cause, the perfuming of essence and attributes. "The deluded mind is extinguished": Because the real perfuming is powerful, it diminishes the capacity of ignorance, and as one gives rise to practices that counteract it, the deluded mind is extinguished, accomplishing pure and perfect wisdom. "The dharmakāya manifests": Because the deluded mind that was perfumed is extinguished, the perfuming essence and attributes manifest; this is destroying the mark of arising and ceasing within the composite consciousness to reveal this non-arising and non-ceasing essence. That is to say, the tathāgatagarbha in bondage, at this point of manifestation, is named dharmakāya. This is precisely what was previously called ultimate enlightenment, the mark of wisdom-purity, the mirror of emergence from dharmas, the attainment of nirvāṇa, and so forth. "Perfuming by producing function": Once the dharmakāya manifests, it is able to give rise to spontaneous karmic function to respond to and transform sentient beings. This is the meaning of perfuming by function, which then constitutes the two conditions, differentiated and equal; that is precisely the aforementioned mark of inconceivable karma, the mirror of perfuming by conditions producing spontaneous karma, and so forth. "Therefore it is uninterrupted": This means that the three bodies are all permanent; being uninterrupted is the meaning of permanent. Now, this real teaching merely states that the two bodies are mutually identical without obstruction; how could they not be permanent? However, the present section heading's statement that it "has a beginning" is also provisionally stated according to the meaning of perfuming by function. If judged by the perfuming of essence and attributes, there is no beginning. Therefore the text states: "Because the dharma of tathatā constantly perfumes." Also it was said earlier: "From beginningless time it is endowed with undefiled dharmas, fully equipped with inconceivable karma, serving as the nature of objects," and so forth. And it states next: "It is not produced at a prior limit." And it states below: "Because the tathāgatagarbha has no prior limit." Here, temporarily juxtaposing it with false dharmas, this section heading was provisionally formulated; one must not rigidly cling to it as identical to an incomplete teaching. The commentary's text is understandable. > — English (machine translation) (machine translation) - [Previous: 14.35](https://indike.org/pramana/in.bauddha.taisho.1848.14.35) - [Next: 14.37](https://indike.org/pramana/in.bauddha.taisho.1848.14.37) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1848.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.14.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.14.36](https://indike.org/pramana/in.bauddha.taisho.1848.14.36) · Pramāṇa