大乘起信論廣釋卷第三．四．五 4.41

4.41

論。自體相至境界之性　釋曰。次下辨相。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。正中有二。先明熏習。後釋功能。此初也。此中有義。本覺性德名無漏法。此能冥熏非物能了。名不思業。此中業者即是冥熏作用義故。然此本覺非但熏妄令起厭求。得成觀智作所觀境故。此復言作境界性。或復有義。具無漏法者。謂即體大非妄染故。備有不思議業者。謂即相大具果德故。作境界之性者。謂作用大境界之性。有義。前說皆不應理。令新舊論義乖違故。應說此中具無漏者。謂體大中具性德故。備有等者。謂體大中備有用大作境界。因不因業者。即用大也。作境界者。謂顯用大能與眾生作六根境。所言性者。即因義也。非但具德而為智因熏於眾生。兼作用大境界之因熏眾生也。故新論云。亦具難思勝境界用即用因也。

[Treatise:] "The attribute of intrinsic substance [...] [and] the nature of cognitive objects." [Commentary:] Next, explaining the characteristics. In this there are two parts: first, explaining them individually; later, elucidating them jointly. In the individual [explanation] there are also two parts: first, explaining the substance and attribute; later, revealing the greatness of activity. In the first there are also two parts: first, properly revealing [them]; later, dispelling doubts. In the proper revealing there are two parts: first, explaining perfuming; later, interpreting the functional efficacy. This is the first part. Here there is an interpretation: The virtues of the nature of original awakening are called "uncontaminated dharmas". That this can invisibly perfume [in a way] that beings cannot comprehend is called "inconceivable activity"; for "activity" here is precisely the meaning of the function of invisible perfuming. However, this original awakening does not merely perfume delusions to cause the arising of distaste and seeking; having accomplished contemplative cognition, it serves as the contemplated cognitive object. Therefore, it is further said here: "acts as the nature of cognitive objects". Or there is another interpretation: "Endowed with uncontaminated dharmas" refers to the greatness of substance, because it is not tainted by delusion. "Equipped with inconceivable activity" refers to the greatness of attribute, because it possesses the virtues of the fruit. "Acts as the nature of cognitive objects" refers to the nature of cognitive objects of the greatness of activity. There is an interpretation: The previous explanations are all illogical, for they cause the meanings of the new and old translations of the Treatise to conflict. One should explain that here, "endowed with uncontaminated dharmas" means possessing natural virtues within the greatness of substance. "Equipped with..." and so forth means having within the greatness of substance the greatness of activity as the cause of being cognitive objects. "Activity" is precisely the greatness of activity. "Acting as cognitive objects" means revealing that the greatness of activity can serve as cognitive objects for the six sense faculties of sentient beings. The word "nature" is precisely the meaning of "cause". Not only is it endowed with virtues to serve as the cause of cognition to perfume sentient beings, but it also serves as the cause of cognitive objects of the greatness of activity to perfume sentient beings. Therefore, the new translation of the Treatise says: "It is also endowed with the activity of difficult-to-conceive, superior cognitive objects"; that is the cause of activity.