[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 48.65 # 宗鏡錄 48.65 English (machine translation) 48.65 - **Language:** English ### [48.65](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.65) Answer: Generally speaking, regarding the perfuming and the perfumed, there are roughly two traditions: first, the Dharma-characteristic tradition (Dharmalakṣaṇa); second, the Dharma-nature tradition (Dharmatā). The preceding objection by Dharmapāla was based on the Dharma-characteristic tradition. Here, Aśvaghoṣa relies on the Dharma-nature tradition. In the present Dharma-nature tradition, the seven consciousnesses and the rest also act as the perfuming agents, and the eighth acts as the perfumed. Within this eighth \[consciousness\], because the tathāgatagarbha is established according with conditions, it contains both the aspect of arising-and-ceasing and that of non-arising-and-ceasing. What is spoken of here as 'perfuming' is a perfuming of non-perfuming, a transformation of non-transformation—that is, it perfumes the characteristic of tathatā according with conditions within the gate of arising and ceasing. Within the gate of tathatā, however, there is no perfuming. Both of these meanings of perfuming and transformation are inconceivable, because they are defiled without being defiled. As the Awakening of Faith says: 'Furthermore, by means of the principle of the perfuming of four kinds of phenomena, defiled and pure phenomena arise without cessation. First is the pure, called tathatā; second is the defiled, called avidyā; third is the deluded mind, called the karmic consciousness (karmavijñāna); fourth is the deluded sphere, called the six dusts (guṇa). The meaning of perfuming is like worldly clothing, which is neither foul nor fragrant: whichever substance perfumes it, it then takes on that scent. Tathatā is a pure phenomenon whose nature is not defiled; yet because avidyā perfumes it, there are characteristics of defilement. Avidyā is a defiled phenomenon that truly possesses no pure karmic function; yet because tathatā perfumes it, it is said to have pure functions. How does the perfuming of defiled phenomena continue without cessation? It means that relying upon tathatā, avidyā arises and serves as the cause of all defilements. Yet this avidyā then perfumes tathatā. Having perfumed it, it generates the mind of deluded thoughts. This mind of deluded thoughts in turn perfumes avidyā. Because of this perfuming, one fails to awaken to the true Dharma. Because one fails to awaken, characteristics of deluded objects appear. Due to the perfuming power of the mind of deluded thoughts, diverse attachments are produced, various karmas are created, and numerous painful retributions of body and mind are undergone. The meaning of the perfuming of deluded objects has two distinctions: first, the perfuming that increases discrimination; second, the perfuming that increases clinging. The meaning of the perfuming of the deluded mind also has two distinctions: first, the perfuming that increases the fundamental karmic consciousness, causing arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing; second, the perfuming that increases the discriminating consciousness of phenomena (vastu-prativijñapti), causing all ordinary beings to undergo the suffering of karmic bondage. The meaning of the perfuming of avidyā also has two distinctions: first, the fundamental perfuming, which accomplishes the meaning of the karmic consciousness; second, the perfuming of views and cravings, which accomplishes the meaning of the discriminating consciousness of phenomena. How does the perfuming of pure phenomena continue without cessation? It means that tathatā perfumes avidyā. Due to the power of the causes and conditions of this perfuming, it causes the mind of deluded thoughts to loathe the suffering of saṃsāra and seek the bliss of nirvāṇa. With this deluded mind's causes and conditions of loathing and seeking, it in turn perfumes tathatā. Because of this perfuming, one gains confidence in oneself that one's own body has the Dharma of tathatā, inherently pure in nature, and realizes that all realms are merely the deluded movements of the mind and are ultimately non-existent. Because one can know this in such a true manner, one cultivates the dharma of detachment and gives rise to various compliant practices, devoid of discrimination and devoid of grasping. Traversing immeasurable asaṃkhyeya kalpas, through the power of habituation, avidyā is extinguished. Because avidyā is extinguished, the characteristics of the mind do not arise. Because the mind does not arise, the characteristics of the objective realms are extinguished. In this way, all defiled causes and defiled conditions, as well as the mental characteristics of the defiled realm, are entirely extinguished; this is called attaining nirvāṇa and accomplishing diverse sovereign karmic functions. The meaning of the perfuming of the deluded mind has two distinctions: first, the perfuming of the discriminating consciousness of phenomena, causing all ordinary beings and practitioners of the two vehicles to loathe the suffering of saṃsāra and, according to their own capacity, advance toward the unsurpassed path; second, the perfuming of the manas, causing all bodhisattvas to generate vigorous resolve and swiftly enter into non-abiding nirvāṇa. The meaning of the perfuming of tathatā also has two distinctions: first, substance-perfuming; second, function-perfuming. As for substance-perfuming: tathatā from the beginningless past is fully replete with all immeasurable uncontaminated \[qualities\] and is also replete with functions of inconceivable, supreme spheres, constantly and without interruption perfuming the minds of sentient beings. Due to this power, it causes all sentient beings to loathe the suffering of saṃsāra and seek the bliss of nirvāṇa, to have confidence in themselves that their own bodies possess the true Dharma, and to generate the resolve to cultivate practice. As for function-perfuming: this is the power of external conditions for sentient beings, which has immeasurable meanings, explained briefly as two kinds: first, differentiated conditions; second, equal conditions. Differentiated conditions means that from sentient beings' initial arousal of the aspiration up to their attainment of buddhahood, they receive the aid of good spiritual friends, such as buddhas and bodhisattvas, who manifest bodies and so forth according to what is appropriate to convert them. Equal conditions means that all buddhas and all bodhisattvas, through equal wisdom and equal aspirations, universally wish to deliver all sentient beings, operating spontaneously and continuously without ever breaking off. Because this wisdom perfumes sentient beings, it causes them to be mindful of the buddhas and bodhisattvas, or to see or hear them, thereby producing benefit, entering pure samādhis, and according to the hindrances they sever, obtaining the unobstructed eye; in thought after thought, all worlds are equally made manifest, and they see immeasurable buddhas and bodhisattvas.' The Record of the Huayan \[Commentary\] states: 'Thus tathatā is both that which can perfume and that which can be perfumed.' Therefore, the Laṅkāvatārasūtra says: 'Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness.' This means that it perfumes that which cannot be perfumed; hence it is called 'inconceivable perfuming.' Tathatā does not change yet according with conditions becomes phenomena; this is called 'inconceivable transformation.' This also means being defiled without being defiled. Dharma Master Fazang said: 'The deluded mind extends to both the karmic consciousness and the consciousness of phenomena; here, relying on its root, it merely speaks of the karmic consciousness. When it says that due to perfuming there are characteristics of defilement: tathatā fundamentally has no characteristics; according with perfuming, characteristics appear. Furthermore, it reveals that deluded dharmas have no substance, so it merely says "characteristics." This explains the scripture's statement that the tathāgatagarbha is perfumed by bad habits, and so forth. The above refers to tathatā within the gate of arising and ceasing. When it says there are pure functions: this is inherent enlightenment-tathatā within the gate of arising and ceasing, so there is the meaning of perfuming. Within the gate of tathatā, there is no such meaning. Because this inherent enlightenment internally perfumes non-enlightenment, causing it to loathe \[saṃsāra\] and seek \[nirvāṇa\], turning back against the stream and according with the true, it is called "function." This explains the scripture's statement that due to the tathāgatagarbha, one is able to loathe the suffering of saṃsāra and joyfully seek nirvāṇa. The Nirvāṇa Sūtra says: "Icchantikas, by the power of buddha-nature, generate good roots once again." That statement about the power of buddha-nature refers precisely to this power of the internal perfuming of inherent enlightenment. Truly, because the one consciousness contains these two aspects, they mutually perfume one another and pervasively give rise to defilement and purity. Here, "buddha" means enlightenment, and "nature" means inherent; hence it is called inherent enlightenment.' - [Previous: 48.64](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.64) - [Next: 48.66](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.66) - [Up: 48](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.48.65) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.65](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.65) · Pramāṇa