起信論疏筆削記 9.30

9.30

今因下，二、約反流以明能覺，能覺即始覺，二：初、明起覺因緣。本覺熏者，內因熏也。覺力冥熏，微妙叵測，名不思議。本覺是體，熏令厭求是用，此即內因體用也。又因下，明外緣熏力。真如是體，所流教法是用，此即外緣體用也。梁《攝論》說，從清淨法界流出正體智，正體智流出後得智，後得智流出大悲心，大悲心流出十二分教。清淨法界即是真如，據本而言，故云真如所流教法。聞熏者，謂以聞慧熏得真流之教，反資覺性，令彼有力。是則本覺所流教法，還即熏於本覺。

"Now, relying..." is second: explaining that which is capable of enlightenment in terms of reversing the flow. That which is capable of enlightenment is precisely actualized enlightenment, in two parts: first, clarifying the causes and conditions for the arising of enlightenment. "Perfumed by original enlightenment" is the perfuming by the internal cause. The power of enlightenment silently perfumes, subtle and unfathomable, and is called "inconceivable." Original enlightenment is the essence; perfuming so as to cause aversion [to suffering] and seeking [for nirvāṇa] is the function—this is the essence and function of the internal cause. From "Further, relying..." onward, it clarifies the perfuming power of external conditions. Tathatā is the essence; the teaching and doctrine flowing from it is the function—this is the essence and function of external conditions. The Liang translation of the Mahāyānasaṃgraha says that from the pure dharmadhātu flows the fundamental cognition; from the fundamental cognition flows the subsequently attained cognition; from the subsequently attained cognition flows the mind of great compassion; from the mind of great compassion flow the twelve divisions of teaching. The pure dharmadhātu is precisely tathatā; speaking according to the root, it says "the teaching and doctrine flowing from tathatā." "Hearing and perfuming" means that by the wisdom of hearing one is perfumed with the teaching flowing from the real, which reciprocally aids the enlightened nature and gives it strength. Thus the teaching and doctrine flowing from original enlightenment in turn perfumes original enlightenment itself.