釋摩訶衍論 4.69

4.69

本曰：復次覺與不覺有二種相。云何為二？一者同相、二者異相。言同相者，譬如種種瓦器，皆同微塵性相。如是無漏無明種種業幻，皆同真如性相。是故修多羅中依於此義說：一切眾生本來常住，入於涅盤菩提之法，非可修相、非可作相，畢竟無得亦無色相可見。而有見色相者，唯是隨染業幻所作，非是智色不空之性，以智相無可見故。言異相者，譬如種種瓦器各各不同，如是無漏無明隨染幻差別性染幻差別故。

The root [treatise] states: Furthermore, awakening and non-awakening have two kinds of marks. What are the two? First, the mark of identity; second, the mark of difference. As for the mark of identity: just as various earthenware vessels are all identical in the nature and mark of fine dust; so too, the various karmic illusions of the undefiled and ignorance are all identical in the nature and mark of tathatā. Therefore, based on this meaning, it is said in a sūtra: 'All sentient beings are originally eternally abiding and entered into nirvāṇa; the dharma of bodhi is neither a mark that can be cultivated nor a mark that can be produced; it is ultimately unobtainable, nor are there marks of physical form that can be seen. That there are those who see marks of physical form is merely made by the karmic illusions that accord with defilement; it is not the non-empty nature of cognitive form, because the mark of cognition is invisible.' As for the mark of difference: just as various earthenware vessels are each different from one another; so too, the undefiled and ignorance differ according to the differences of illusions of defilement and differences of illusions of the nature's defilement.