大乘起信論廣釋卷第三．四．五 3.28

3.28

[Treatise:] Fourth is the mirror of conditioning perfuming, [which is because, relying on the dharma emerging from separation, it universally illuminates the minds of sentient beings, cultivates roots of goodness, and manifests in accordance with their thoughts.] [Commentary:] "The mirror of conditioning perfuming" introduces its name. The outward perfuming of the greatness of activity is called "conditioning." Causing the arising of wholesome minds is called "perfuming." Raising the reflections of wholesome dharmas is compared to a "mirror." That is to say, when this greatness of attributes emerges from bondage, it becomes mirror cognition, initiating great activity to serve as a condition that perfumes and stimulates the minds of sentient beings to give rise to revulsion, aspiration, and so forth; this is called "conditioning perfuming." These virtuous practices are the reflections of the Buddha's cognition; thus the Buddha's cognition is spoken of figuratively as a mirror. Hence the Buddhabhūmi says: "The great mirror cognition can produce the reflections of all wholesome dharmas of sentient beings." Why does it only manifest reflections of wholesome dharmas? Because unwholesome things, like objects in darkness, are not the conditions that give rise to reflections. If speaking of the dharmakāya, pervading the dharmadhātu and manifesting myriad transformations is also called "empty space." Hence the new translation says: "The great meaning of the truly not empty, manifesting, pure like empty space and a bright mirror." Next, in distinguishing its characteristics, the text again has two sections. "Relying on the dharma emerging from separation" sets forth the substance of conditioning perfuming. From "universally illuminates" downward reveals the characteristics of conditioning perfuming: relying on the substance of the preceding dharmakāya that has emerged from bondage, it gives rise to the meaning and activity of the great radiance of wisdom, capable of illuminating the minds of sentient beings in the dharmadhātu, manifesting myriad transformations in accordance with what is appropriate, and causing them to cultivate roots of goodness according to their capacity; hence it says "causes them to cultivate roots of goodness, manifesting in accordance with their thoughts," and so forth. The new translation is slightly different, but the meaning does not go beyond this.