起信論疏筆削記 13.32

13.32

In matching [the metaphor], the treatise has two parts: first, defilement perfuming purity. Commentary: "Without marks..." This interprets the word "marks" with respect to the real; "marks" refers to the nine marks. However, the nine marks were previously described as marks of non-enlightenment because they were spoken with respect to the meaning of directly producing [them]. Now they are spoken of as marks of tathatā because they are spoken with respect to the fundamental. In that case, together with that avidyā and non-enlightenment, they are also marks of tathatā. As was said earlier: "Such uncontaminated and avidyā-based various karmic illusions are all identical with the nature and marks of tathatā." "Furthermore, revealing..." interprets the word "marks" with respect to delusion. Because delusion has differences that can be viewed and distinguished, yet lacks its own essence. Furthermore, it cannot of itself reverse defilement and return to purity, so the meaning of function is also absent; yet it is not without a defiled function—now it is called "without function" with respect to reversing the flow. Since it lacks this function, it is merely called "marks." "This with respect to..." reveals the intention, which can be known. However, these two dharmas of defilement and purity are each not without marks and functions. Furthermore, being confused about the real and grasping at the deluded, arousing afflictions and creating karma—how could that not be a defiled function? The mark of the purity of wisdom, the mirror of the dharma emerging from separation, the meaning of the great wisdom light, and so on—how could these not be pure marks? In the present text, the intention lies in elliptical implication, and so each mentions only one aspect; the explanation in the commentary is merely a preliminary observation. "Perfumed by evil predispositions..." and so forth refers to the Laṅkāvatāra-sūtra, as briefly distinguished earlier. However, according to other schools, in both the perfuming agent and that which is perfumed, tathatā is excluded because it is solid, dense, unarisen, and unceasing. Now this definitive teaching discusses it in terms of inconceivable perfuming and transformation, and therefore possesses this meaning.