大乘起信論廣釋卷第三．四．五 4.34

4.34

論。所謂以有至樂求涅槃　釋曰。下答有二。先略。後廣。略中有二。先明真如熏　後顯妄熏。此此初也。所謂真如熏無明者。正顯能熏。由能相用故。能內外熏習無明。以熏下明熏功能。謂體相大內熏因力。用大聞熏為外緣力。則今無明發淨妄心厭三界苦求解脫樂。真本無有生死涅槃。是故欣厭是妄心也。

[Treatise:] That is to say, because there is [...] delight in seeking nirvāṇa. / [Commentary:] The answer below has two parts: first brief, then extensive. In the brief there are two parts: first explaining the perfuming by tathatā, then revealing the perfuming by delusion. This is the first. "That is to say, tathatā perfumes avidyā" directly reveals the active perfumer. Through its attribute and activity, it can internally and externally perfume avidyā. From "with this perfuming" below, the functional efficacy of perfuming is explained: the greatness of substance and attribute is the internal perfuming causal power, and the greatness of activity through hearing and perfuming is the external condition power. This causes avidyā to produce a pure deluded mind that reviles the suffering of the three realms and seeks the bliss of liberation. The true fundamentally has neither saṃsāra nor nirvāṇa; therefore, longing and revulsion belong to the deluded mind.