大乘起信論裂網疏 4.23

4.23

真如，指本識中無漏種子及佛菩薩果中勝用，此二並順真如法性，故皆名真如也。種子內熏為因，諸佛菩薩外熏為緣，只此內因外緣，並不離於眾生現前介爾之心，以此心性實無外故；以無始無漏種子不離現前心性故；以十方諸佛菩薩皆證眾生心性，不在眾生心性外故。言熏於無明者，一是諸佛菩薩外熏，熏第六識及前五識，令其見色、聞聲、嗅香、讀誦，身蒙光照，或手摩頭、或衣覆體，意識領受，以此現行熏成種子；二是無漏種子內熏，令其信受，不疑不謗也。令妄念心厭生死苦、求涅槃樂者，即是起於有漏聞思修慧也。以此妄心厭求因緣復熏真如者，謂有漏聞思修慧，內則增長無漏種子勢力，外則感扣諸佛菩薩慈悲也。自信己身有真如法等者，信成就發心也。以能如是如實知故等者，解行發心也。無所分別等者，證發心也。無明滅故，心相不起等者，證佛根本智也。成就種種差別業用者，證佛後得智也。

"Tathatā" refers to the untainted seeds in the fundamental consciousness and the superior functions in the fruition stage of the buddhas and bodhisattvas; both of these accord with the dharmatā of tathatā, and so are both called tathatā. The internal perfuming of seeds is the cause, and the external perfuming by the buddhas and bodhisattvas is the condition; yet this internal cause and external condition are not separate from the momentary, infinitesimal mind presently before the sentient being. This is because this mind-nature is truly without an exterior; because the beginningless untainted seeds are not separate from the present mind-nature; and because the buddhas and bodhisattvas of the ten directions have all realized the mind-nature of sentient beings and are not outside the mind-nature of sentient beings. When it says "perfuming ignorance," one aspect is the external perfuming by the buddhas and bodhisattvas, which perfumes the sixth consciousness and the five prior consciousnesses, causing them to see sights, hear sounds, smell fragrances, and recite texts, or having their bodies illuminated by rays of light, or having their heads stroked by hands, or having their bodies covered with robes, which the mental consciousness receives, thereby perfuming and forming seeds through these active manifestations; the second aspect is the internal perfuming by the untainted seeds, causing them to faithfully accept without doubt or slander. As for making the mind of false thoughts "loathe the suffering of birth and death and seek the bliss of nirvāṇa," this refers to generating the tainted wisdom born of hearing, thinking, and cultivation. As for "because this false mind perfumes tathatā in turn through the conditions of loathing and seeking," this means that the tainted wisdom born of hearing, thinking, and cultivation internally augments the power of the untainted seeds, and externally evokes the compassion of the buddhas and bodhisattvas. "Comes to have faith that one's own body possesses the dharma of tathatā," and so forth, refers to the aspiration born of the accomplishment of faith. "Because it is able to know truly in this way," and so forth, refers to the aspiration born of understanding and practice. "Having no discrimination," and so forth, refers to the aspiration born of realization. "Because ignorance is extinguished, the marks of the mind do not arise," and so forth, refers to realizing the fundamental wisdom of a buddha. "Accomplishing various kinds of sovereign karmic functions" refers to realizing the subsequently attained wisdom of a buddha.