大乘起信論廣釋卷第三．四．五 4.26

4.26

論。熏習義者至則有香氣　釋曰。次下廣明熏習之義。於中有二。先總。後別。總中亦二。初喻。後合。此初也。此中衣者互通喻於真如無明。香通好惡。隨應亦喻。真如無明互為能所熏成氣故。故新論云。如世衣服非臭非香隨以物熏則有彼氣。

[Treatise:] The meaning of perfuming: [it is like clothing in the world, which originally has neither fragrance nor stench, but if perfumed with fragrance, it then has fragrance.]
[Commentary:] Next is the extensive clarification of the meaning of perfuming. Herein there are two: first general, then specific. Within the general there are also two: first the simile, then the application. This is the first. Here 'clothing' mutually and generally serves as a simile for tathatā and avidyā. 'Fragrance' applies generally to good and bad; according to context it also serves as a simile. Tathatā and avidyā mutually act as that which perfumes and that which is perfumed to produce the scent. Therefore the new translation of the treatise says: 'Just as clothing in the world is neither foul nor fragrant, but when perfumed with any substance, it then possesses that scent.'