English
English version: It is not fragrant by nature. If it is熏(xun, smoked) with something, it will have that smell. The pure Dharmata (nature of Dharma) of Tathata (the true nature of things) is not defiled. Because of being熏(xun, influenced) by Avidya (ignorance), defiled appearances arise. Defiled Dharmas of Avidya have no pure function in reality. Because of the熏(xun, influence) of Tathata, it is said that there is a pure function. Why is it said that the熏(xun, influence) of defiled Dharmas is not cut off? It is because, relying on Tathata, Avidya arises as the cause of all defilements. However, this Avidya熏(xun, influences) Tathata. After熏(xun, influencing), the false thought-mind arises. This false thought-mind in turn熏(xun, influences) Avidya. Because of this熏(xun, influence), one does not perceive the true Dharma. Because of not perceiving, false realms appear. Because of the power of the false thought-mind's熏(xun, influence), various differentiated attachments arise, creating various karmas, and receiving the painful results of body, mind, and so on. The meaning of the熏(xun, influence) of false realms has two distinctions: first, the熏(xun, influence) of increasing discrimination; second, the熏(xun, influence) of increasing attachment. The meaning of the熏(xun, influence) of the false mind also has two distinctions: first, the熏(xun, influence) of increasing the fundamental Karmic consciousness, causing Arhats (enlightened saints), Pratyekabuddhas (solitary Buddhas), and all Bodhisattvas (beings striving for enlightenment) to experience the suffering of birth and death; second, the熏(xun, influence) of increasing the discriminating consciousness, causing all ordinary beings to experience the suffering of karmic bondage. The meaning of the熏(xun, influence) of Avidya also has two distinctions: first, the fundamental熏(xun, influence), which accomplishes the meaning of Karmic consciousness; second, the熏(xun, influence) of views and love, which accomplishes the meaning of discriminating consciousness. Why is it said that the熏(xun, influence) of pure Dharmas is not cut off? It is said that Tathata is used to熏(xun, influence) Avidya. Because of the causal power of熏(xun, influence), the false thought-mind becomes disgusted with the suffering of birth and death and seeks the bliss of Nirvana (liberation). Because of this cause of the false mind's disgust and seeking, it in turn熏(xun, influences) Tathata. Because of this熏(xun, influence), one becomes confident that one's own body has the Dharma of Tathata, that its fundamental nature is pure, and that all realms are merely the mind's false movements and ultimately do not exist. Because one can know this truthfully, one cultivates the Dharma of detachment, arising various conforming practices, without discrimination and without attachment. After countless Asankhya kalpas (immeasurably long periods of time) of habitual power, Avidya will be extinguished. When Avidya is extinguished, the mind-appearance no longer arises. When the mind-appearance no longer arises, the realm-appearance is extinguished. In this way, all defiled causes, defiled conditions, and defiled results, the mind-appearance is completely extinguished, which is called attaining Nirvana, accomplishing various free and unhindered karmic functions. The meaning of the熏(xun, influence) of the false mind has two distinctions: first, the熏(xun, influence) of the discriminating consciousness, causing all ordinary beings and the two vehicles (Shravakas and Pratyekabuddhas) to be disgusted with the suffering of birth and death, and to approach the unsurpassed path (Anuttara-samyak-sambodhi) according to their abilities; second, the熏(xun, influence) of Manas (mind), causing all Bodhisattvas to generate courageous minds and quickly enter Non-abiding Nirvana. Tathata (the true nature of things)... --------------------------------------------------------------------------------
Chinese
如熏义亦二种别。一体熏。二用熏。体熏者。所谓真如从无始来具足一切无量无漏。亦具难思胜境界用。常无间断熏众生心。以此力故令诸众生厌生死苦求涅槃乐自信己身有真实法发心修行。问若一切众生同有真如等皆熏习。云何而有信不信者。从初发意乃至涅槃。前后不同无量差别。如是一切悉应齐等。答虽一切众生等有真如。然无始来无明厚薄无量差别过恒沙数。我见爱等缠缚烦恼亦复如是。唯如来智之所能知。故令信等前后差别。又诸佛法有因有缘。因缘具足事乃成办。如木中火性。是火正因若无人知或有虽知而不施功。欲令出火焚烧木者无有是处。众生亦尔。虽有真如体熏因力。若不遇佛诸菩萨等善知识缘。或虽不修胜行不生智慧不断烦恼。能得涅槃无有是处。又复虽有善知识缘。傥内无真如熏习因力。必亦不能厌生死苦求涅槃乐。要因缘具足乃能如是。云何具足。谓自相续中有熏习力。诸佛菩萨慈悲摄护。乃能厌生死苦信有涅槃。种诸善根修习成熟。以是复值诸佛菩萨示教利喜。令修胜行乃至成佛入于涅槃。用熏者。即是众生外缘之力有无量义。略说二种。一差别缘。二平等缘。差别缘者。谓诸众生从初发心乃至成佛。蒙佛菩萨等诸善知识。随所应化而为现身。或为父母或为妻子。或为眷属或为仆使。或为 现代汉语译本 如熏习的意义也有两种区别：一是体熏，二是用熏。体熏是指，所谓的真如（Tathata，事物的真实本性）从无始以来就具备一切无量无漏的功德，也具备难以思议的殊胜境界作用，持续不断地熏习众生的心。凭借这种力量，使一切众生厌恶生死的痛苦，追求涅槃（Nirvana，解脱）的快乐，相信自身具有真实的佛法，从而发心修行。 问：如果一切众生都同样具有真如，也都受到熏习，为什么会有相信和不相信的人呢？从最初发心到最终涅槃，前后存在着无量的差别。如果真如熏习是平等的，那么这一切都应该齐头并进才对。 答：虽然一切众生都平等地具有真如，但是从无始以来，无明（Avidya，无知）的深浅程度存在着无量的差别，其数量超过了恒河沙数。我见（Atma-drishti，对自我的错误认知）、爱（Raga，贪爱）等缠缚烦恼也是如此。只有如来（Tathagata，佛陀的称号）的智慧才能完全了解这些差别。因此，才导致了相信与否以及修行进度上的差别。而且，诸佛的佛法有因有缘，因缘具足才能成就事情。比如木头中蕴藏着火性，这是火的正因。如果没有人知道，或者有人知道却不加以努力，想要让木头自燃起来是不可能的。众生也是如此，虽然有真如的体熏作为内在的因力，如果不遇到佛、诸菩萨等善知识（Kalyanamitra，良师益友）的外缘，或者即使遇到也不修行殊胜的善行，不生起智慧，不断除烦恼，想要获得涅槃是不可能的。反过来说，即使有善知识的外缘，如果内在没有真如熏习的因力，也一定不能厌恶生死的痛苦，追求涅槃的快乐。必须因缘具足才能达到这样的效果。 那么，怎样才算具足呢？就是说，在自身的相续中具有熏习的力量，同时得到诸佛菩萨的慈悲摄护，才能厌恶生死的痛苦，相信有涅槃的存在，种下各种善根，并加以修习使之成熟。因此，才能再次遇到诸佛菩萨的教导，得到利益和欢喜，从而修行殊胜的善行，乃至最终成佛，进入涅槃。 用熏，指的是众生外在因缘的力量，具有无量的意义。简略地说，有两种：一是差别缘，二是平等缘。差别缘是指，诸众生从最初发心乃至最终成佛，蒙受佛菩萨等诸善知识的教导，他们会根据所应教化的对象而示现不同的身相，有时是父母，有时是妻子，有时是眷属，有时是仆人等等。
English
English version The meaning of 'perfuming' (熏义) also has two distinctions: one is 'essence-perfuming' (体熏), and the other is 'function-perfuming' (用熏). 'Essence-perfuming' refers to the so-called True Thusness (真如, Tathata), which from beginningless time, is complete with all limitless and non-outflow qualities, and also possesses inconceivable and supreme realm functions. It constantly and uninterruptedly perfumes the minds of sentient beings. Through this power, it causes all sentient beings to detest the suffering of birth and death, seek the bliss of Nirvana (涅槃), believe that they possess the true Dharma (法), and thus aspire to cultivate. Question: If all sentient beings equally possess True Thusness and are equally perfumed, why are there those who believe and those who do not? From the initial aspiration to eventual Nirvana, there are countless differences in progress. If the perfuming of True Thusness is equal, then everything should progress equally. Answer: Although all sentient beings equally possess True Thusness, from beginningless time, the depth and thickness of ignorance (无明, Avidya) vary immensely, exceeding the sands of the Ganges River in number. The entangling afflictions such as self-view (我见, Atma-drishti), and attachment (爱, Raga) are also like this. Only the wisdom of the Tathagata (如来) can fully comprehend these differences. Therefore, this leads to differences in belief and progress in cultivation. Moreover, the Buddhadharma (佛法) has causes and conditions. Only when causes and conditions are complete can a matter be accomplished. For example, the fire nature is present in wood, which is the direct cause of fire. If no one knows this, or if someone knows but does not exert effort, it is impossible to make the wood ignite and burn. Sentient beings are also like this. Although they have the essence-perfuming of True Thusness as an internal causal force, if they do not encounter Buddhas, Bodhisattvas, or other good spiritual friends (善知识, Kalyanamitra) as external conditions, or even if they do encounter them but do not cultivate supreme practices, generate wisdom, or cut off afflictions, it is impossible to attain Nirvana. Conversely, even if there are external conditions of good spiritual friends, if there is no internal causal force of True Thusness perfuming, one will certainly not be able to detest the suffering of birth and death and seek the bliss of Nirvana. It is necessary for causes and conditions to be complete to achieve this. So, how is it complete? It means that within one's own mind-stream, there is the power of perfuming, and at the same time, one receives the compassionate protection of Buddhas and Bodhisattvas. Only then can one detest the suffering of birth and death, believe in the existence of Nirvana, plant various roots of goodness, and cultivate them to maturity. Therefore, one can again encounter the teachings of Buddhas and Bodhisattvas, receive benefits and joy, and thus cultivate supreme practices, eventually attaining Buddhahood and entering Nirvana. 'Function-perfuming' refers to the power of external conditions for sentient beings, which has limitless meanings. Briefly speaking, there are two types: differential conditions and equal conditions. Differential conditions refer to the fact that sentient beings, from their initial aspiration to eventual Buddhahood, receive the guidance of Buddhas, Bodhisattvas, and other good spiritual friends. They will manifest different forms according to the beings they are meant to teach, sometimes as parents, sometimes as spouses, sometimes as relatives, sometimes as servants, and so on. --------------------------------------------------------------------------------
Chinese
知友或作怨家。或复示现天王等形。或以四摄或以六度。乃至一切菩提行缘。以大悲柔软心广大福智藏。熏所应化一切众生。令其见闻及以忆念如来等形增长善根。此缘有二。一近缘。速得菩提故。二远缘。久远方得故。此二差别复各二种。一增行缘。二入道缘。 平等缘者。谓一切诸佛及诸菩萨。以平等智慧平等志愿。普欲拔济一切众生。任运相续常无断绝。以此智愿熏众生故。令其忆念诸佛菩萨。或见或闻而作利益。入净三昧随所断障得无碍眼。于念念中一切世界平等现见无量诸佛及诸菩萨。此体用熏复有二别。一未相应。二已相应。未相应者。谓凡夫二乘初行菩萨。以意意识熏。唯依信力修行。未得无分别心修行。未与真如体相应故。未得自在业修行。未与真如用相应故。已相应者。谓法身菩萨得无分别心。与一切如来自体相应故。得自在业与一切如来智用相应故。唯依法力任运修行。熏习真如灭无明故。复次染熏习。从无始来不断成佛乃断。净熏习。尽于未来毕竟无断。以真如法熏习故。妄心则灭法身显现。用熏习起故无有断。 复次真如自体相者。一切凡夫声闻缘觉菩萨诸佛无有增减。非前际生非后际灭常恒究竟。从无始来本性具足一切功德。谓大智慧光明义。遍照法界义。如实了知义。本性 现代汉语译本：有时示现为善友，有时示现为怨家。有时又示现为天王等形象。有时用四摄法，有时用六度法，乃至一切菩提行的因缘，以大悲柔软的心和广大的福德智慧宝藏，熏习所应教化的一切众生，使他们见闻以及忆念如来等形象，增长善根。这种因缘有两种：一是近缘，能迅速证得菩提；二是远缘，需要很久才能证得菩提。这两种差别又各有两种：一是增进行缘，二是入道因缘。 平等缘是指一切诸佛以及诸菩萨，以平等的智慧和平等的志愿，普遍想要救拔一切众生，自然而然地相续不断绝。用这种智慧和愿力熏习众生，使他们忆念诸佛菩萨，或者见闻而得到利益，进入清净三昧，随着所断除的障碍而得到无碍眼。在每一个念头中，平等地现见一切世界无量的诸佛以及诸菩萨。这种体用熏习又有两种区别：一是未相应，二是已相应。未相应是指凡夫、声闻、缘觉、初行菩萨，用意意识熏习，只依靠信力修行，没有得到无分别心修行，没有与真如本体相应，没有得到自在业修行，没有与真如作用相应。已相应是指法身菩萨得到无分别心，与一切如来自体相应，得到自在业与一切如来智用相应。只依法力自然而然地修行，熏习真如而灭除无明。其次，染熏习从无始以来不断，直到成佛才断。净熏习尽于未来毕竟没有断绝。以真如法熏习的缘故，妄心就灭除，法身就显现。用熏习生起，所以没有断绝。 再次，真如自体相，一切凡夫、声闻、缘觉、菩萨、诸佛都没有增减，不是前际生，不是后际灭，常恒究竟。从无始以来，本性具足一切功德，即大智慧光明义，遍照法界义，如实了知义，本性...