釋摩訶衍論 3.41

3.41

The basic text states: Furthermore, original awakening, through differentiating in accordance with defilement, produces two kinds of marks that are not separate or detached from that original awakening. What are the two? The first is the mark of purity of wisdom, and the second is the mark of inconceivable karma. As for the mark of purity of wisdom: it means that through the perfuming of the power of the Dharma and fulfilling the skillful means of practicing in accord with reality, one breaks the mark of the compounded consciousness and extinguishes the mark of the continuing mind, whereby the dharmakāya is manifested and wisdom is pure and genuine. What does this mean? Because all marks of mind and consciousness are avidyā, and the mark of avidyā is not separate from the nature of awakening; it cannot be destroyed, nor can it not be destroyed. It is like the water of the great ocean, which billows with waves due to the wind. The mark of the water and the mark of the wind are not separate from each other, yet the water is not of a moving nature. If the wind ceases, the moving mark then ceases, but the wet nature is not destroyed. In this way, the intrinsically pure mind of sentient beings is moved by the wind of avidyā; the mind and avidyā are both devoid of form and are not separate from each other, yet the mind is not of a moving nature. If avidyā ceases, then the continuity ceases, because the nature of wisdom is not destroyed. As for the mark of inconceivable karma: it means that relying upon the purity of wisdom, it can produce all supreme and wondrous sense-objects—that is to say, marks of immeasurable virtues that are constant without interruption—spontaneously corresponding and manifesting in various ways according to the capacities of sentient beings, so that they attain benefit.