起信論疏筆削記 13.36

13.36

In the brief explanation, the treatise has two parts: First, generally identifying the essences of the perfuming agent and that which is perfumed: Within this gate, avidyā is the perfuming agent and tathatā is that which is perfumed. If in the subsequent gate, tathatā is the perfuming agent and avidyā is that which is perfumed. "It may also be..." is a distinct interpretation. Because avidyā originally lacks its own essence, it cannot be spoken of in isolation; whenever one wishes to mention it, one must bring along the real essence upon which it relies, which is the very place where avidyā originally arose. Just as when one wishes to speak of waves, one must also include water. Although both are mentioned together, the intention focuses on avidyā. Or it is intended to reveal that avidyā does not substantially possess an essence: because it is dependently arisen (paratantra), it is fundamentally empty. Or it is intended to reveal the reason why defilement and purity mutually perfume each other. If they were originally antagonistic rivals, they could not perfume each other, just as the characteristics school says that avidyā and tathatā are diametrically opposed and distinct, and therefore tathatā is as hard as jade and stone, unable to receive perfuming.