釋摩訶衍論 3.44

3.44

The commentary states: Severing all evil, cultivating all good, fully equipping oneself with virtues, perfecting wisdom, and adorning the dharmakāya is called the mark of purity of wisdom. What power is needed to sever all obstructions? The power of fulfillment is needed. How many kinds of power of fulfillment are there? There are two kinds. What are the two? The first is the skillful means power of fulfilling through the perfuming of the power of the Dharma, and the second is the skillful means power of fulfilling through practicing in accord with reality. These two kinds of skillful means powers are spontaneously and constantly abiding from the beginningless past, not arising for the first time. Between these two, relying on the skillful means power of fulfilling through the perfuming of the power of the Dharma, one breaks fundamental ignorance and the independent mark of karma. Relying on the skillful means power of fulfilling through practicing in accord with reality, one extinguishes the compounded mark of karma, the mark of the capable perceiver, the manifest mark, the mark of differentiating wisdom, and the mark of continuity. Because fundamental ignorance and the independent mark of karma are broken, the essential body is clearly revealed before one. Because the compounded mark and the subsequent marks of continuity are extinguished, the real wisdom of prajñā is pure, genuine, and luminous. As the basic text states: "The mark of purity of wisdom 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." Why are the stages of the three grades of worthies and the ten faiths omitted and not shown? Because their sequential order has continuously been clearly revealed. Why, in this gateway now, is fundamental ignorance remedied first, down to the mark of cessation being remedied last? It is intended to distinguish it from the sequence of awakening through the prajñā of initial awakening. Why does initial awakening turn its back on the ordinary and head toward the noble, progressing in sequence higher and higher, whereas original awakening in accordance with defilement turns its back on the noble and heads toward the ordinary, progressing in sequence lower and lower? Because it is naturally so. Should these two turnings be simultaneous, or before and after? They are definitely simultaneous; there is no before and after. In what sūtra is such meaning clearly and explicitly stated? It is the *Zhèngshuō jīng*. How is it stated in that sūtra? That is to say, it is stated thus in that *Zhèngshuō jīng*: At that time, the Bodhisattva Dhāraṇī asked ten thousand questions of the Tathāgata. Thereupon, the Tathāgata gave one hundred thousand answers resolving doubts and difficulties to open up the Bodhisattva's questions. Having answered those questions in order, he then addressed the Bodhisattva Dhāraṇī: "Why, O noble one, do you not ask about one matter, but must ask about other matters? As fitting, Son of the Buddha, ask further to open up and develop, asking the Tathāgata for your own and others' benefit." At that time, the Bodhisattva Dhāraṇī, receiving the Buddha's spiritual power, said to the Buddha: "World-Honoured One! For what cause and condition did you proclaim thus in the midst of the great assembly: