大乘起信論廣釋卷第三．四．五 4.40

4.40

論。真如熏習至用熏習　釋曰。次明真熏。於中有二。初標數列名。後依名麁辨。此初也。以有三大故。然內外為因為緣熏習無明。自體相者為內熏因。用熏習者為外熏緣。內外別故體用分二。同內熏故體相為一。故新論中但名體熏。以相即體不可分故。故說真熏義有二種。

[Treatise:] Perfuming by tathatā [...] perfuming by activity. / [Commentary:] Next, the perfuming by the true is explained. In this there are two parts: first stating the number and listing the names, and later roughly distinguishing them according to the names. This is the first. Because there are three greatnesses, the internal and external serve as causes and conditions to perfume avidyā. The self-substance and attribute serve as the cause for internal perfuming; perfuming by activity serves as the condition for external perfuming. Because the internal and external are distinct, substance and activity are divided into two. Because both are internal perfuming, substance and attribute are one. Therefore, in the new treatise it is merely called "perfuming by substance", because the attribute is precisely the substance and cannot be divided. Hence it is said that the perfuming of the true has two kinds.