大乘起信論義記 2.149

2.149

Regarding the fruit, there are two: first, the fruit of severance; second, the fruit of cognition. Due to the previous skillful means, one can destroy the marks of arising and ceasing within the compounding consciousness and reveal its nature of non-arising and non-ceasing. Because this fundamental avidyā is exhausted, the mind has nothing to compound with, which reveals the meaning of the dharmakāya as innate enlightenment. Precisely at this time, one can extinguish the continuing marks such as the karmic marks within the defiled mind; because one does not extinguish the substance of the continuing mind, it causes the mind of innate enlightenment that followed defilement to thereupon return to the source, becoming pure, unadulterated, and complete cognition, which constitutes the meaning of incipient enlightenment as the nirmāṇakāya. However, this incipient enlightenment does not arise anew as something separate; it is just innate enlightenment operating in accord with defilement. Now, since the conditions of defilement have ceased, the incipient returns to be identical with the innate; hence it is called 'pure and unadulterated.'