大乘起信論略述 2.19

2.19

論。自體相熏習至境界之性　述曰。自下辨相。於中有二。先別釋。後合明。別中亦二。先明體相。後顯用大。初中亦二。初正顯。後除疑。正中又二。先明熏習。後顯功能。此初也。具無漏法名。謂體大中具足無漏性功德故。備有不思議業等。為有用大作境界因。不思議業者。即用大也。作境界者。謂顯用大能與眾生作六根境界。性者因也。謂體大中非但具足無漏法故而為智因熏於眾生。兼作用大境界之因熏眾生。

[Treatise:] The perfuming of the essential attribute [...] the nature of objects. [Commentary:] From here downward, the marks are analyzed. There are two parts within this: first explaining separately, and then clarifying together. Within the separate explanation there are also two parts: first clarifying the essence and attributes, and then revealing the greatness of function. Within the first there are also two parts: first correctly revealing it, and then removing doubts. Within the correct revelation there are again two parts: first clarifying the perfuming, and then revealing the functional efficacy. This is the first. "Possessing untainted phenomena" means that the greatness of essence is fully endowed with the untainted inborn virtues, fully possessing inconceivable activity and the like, serving as the causal condition of objects for the greatness of function. "Inconceivable activity" refers to the greatness of function. "Serving as objects" means that the greatness of function can serve as the objects of the six sense faculties for sentient beings. "Nature" means cause. This means that not only does the greatness of essence fully possess untainted phenomena so as to serve as the cause of cognition that perfumes sentient beings, but it also serves as the cause of the objects of the greatness of function to perfume sentient beings.