大乘起信論略述 2.5

2.5

論。此亦如是至即有淨用　述曰。此法合也。文中復顯染淨熏義。真如無染無明熏故有染相者。以生滅門本覺真如非定常一故。為無明熏起染相。妄熏無有返染用故。但言染相不言用也。無明非淨真如熏故有淨用者。生滅門內本覺真如內熏不覺。令成厭求返流順真。故言淨用。良以一識含此二義更互相熏遍生染淨。故說無明熏真如等。

Treatise: "This is also like that: [suchness is pure dharma, originally without defilement, yet when perfumed by ignorance, it possesses defiled characteristics; ignorance is a defiled dharma, originally without pure activity, yet when perfumed by suchness,] it then has pure function."
Exposition: This is the application to the doctrine. In the text it again reveals the meaning of defiled and pure perfuming. "Suchness is without defilement, yet when perfumed by ignorance it possesses defiled characteristics": because in the aspect of arising and ceasing original awakening and suchness are not definitely permanently uniform, when perfumed by ignorance they produce defiled characteristics. Since deluded perfuming lacks the function of reversing defilement, it only says "defiled characteristics" and does not speak of function. "Ignorance is not pure, yet when perfumed by suchness it has pure function": within the aspect of arising and ceasing, original awakening and suchness internally perfume non-awakening, causing it to develop revulsion and seeking, turning back against the stream to accord with reality; hence it is called "pure function." In truth, because a single consciousness contains these two meanings, they mutually perfume each other to universally produce defilement and purity; therefore it speaks of ignorance perfuming suchness, and so forth.