大乘起信論廣釋卷第三．四．五 4.63

4.63

論。復次染法至盡於未來　釋曰。上已廣顯染淨熏義。次顯二熏盡不盡義。於中有三。初標舉其相。次徵問所由。後釋其義意。此初也。文中二熏應作四句。無始有終。謂本不覺。作諸染本成佛斷故。有始有終。謂末不覺。從本而起成佛斷故。無始無終。謂本覺性。性自常真無變滅故。有始無終。謂始覺智。從真顯起體真常故。無始有二。約時及起。無明具二。枝末唯一。既皆名染。故說染法從無始來熏不斷等。此即顯前染二句也。本始二覺皆名淨法。有始起故不言無始。皆無終故名無有斷。故言淨法熏不斷等。即是顯後淨二句也。若爾便違金光明經。彼說自利法身始得利他應身無始起故。答。此說依本而有始覺故言有始。彼說始覺即同本覺故言無始。此說本覺本來常住故說無始。彼說斷障方顯法身故言始得。各據一義亦不相違。此義故不始而始始而不始。無始之始。始之無始。皆無礙也。

[Treatise:] Furthermore, defiled dharmas [have been perfuming continuously from beginningless time, but after one attains buddhahood they immediately have an end; pure dharmas perfume without interruption, continuing to the end of the future].
[Commentary:] Above, the meaning of defiled and pure perfuming has been extensively revealed. Next, the meaning of whether the two perfumings have an end or not is revealed. Within this there are three: first, stating and adducing their characteristics; next, inquiring into the reason; later, explaining its intended meaning. This is the first. In the text, the two perfumings should form four propositions: Beginningless and having an end: this refers to fundamental non-awakening, which acts as the root of all defilements and is severed upon achieving buddhahood. Having a beginning and having an end: this refers to branch non-awakening, which arises from the fundamental and is severed upon achieving buddhahood. Beginningless and endless: this refers to the nature of original awakening, whose nature is intrinsically constantly true, without change or destruction. Having a beginning and endless: this refers to the cognition of initial awakening, which arises revealed from truth and whose essence is true and eternal. "Beginningless" has two aspects: in terms of time and in terms of arising. Avidyā possesses both; branch [non-awakening] has only one. Since both are called defiled, it therefore says that defiled dharmas have perfumed continuously from beginningless time, and so forth. This reveals the former two propositions regarding defilement. Both original and initial awakening are called pure dharmas; because there is an initial arising, it does not say "beginningless"; because neither has an end, they are called "without interruption." Thus it says that pure dharmas perfume without interruption, and so forth; this reveals the latter two propositions regarding purity. If so, then it contradicts the Golden Light Sūtra, which says that the dharmakāya of self-benefit is newly attained, while the responsive body of benefiting others arises without a beginning. Answer: This [treatise] speaks of initial awakening existing dependent upon the original, hence it says "having a beginning"; that [sūtra] speaks of initial awakening being identical with original awakening, hence it says "beginningless." This [treatise] speaks of original awakening being inherently constantly abiding, hence it says "beginningless"; that [sūtra] speaks of severing hindrances before the dharmakāya is revealed, hence it says "newly attained." Each relies on one perspective, and they do not contradict each other. For this reason, it is not beginning yet beginning, beginning yet not beginning. The beginning of the beginningless, the beginninglessness of the beginning—all are without obstruction.