大乘起信論義記 2.162

2.162

First, the pure mind corresponds to the ocean. Being moved due to avidyā corresponds to the wind stirring the water into waves, because water cannot make waves by itself and must depend on the wind to raise waves; wind cannot manifest moving marks by itself and must rely on water to manifest movement. Therefore, the movement is precisely the moving of the water, having no separate substance. That which is illustrated can be known. Both having no shape or mark and not parting from each other corresponds to mutual dependence. Because the wetness is entirely in motion, there is no separate mark of water; because the motion is entirely wet, there is no separate mark of wind. The phenomena of the mind are also like this: the true mind, in accord with perfuming, entirely forms the waves of consciousness, and therefore there is no separate mark of the mind; yet those waves of consciousness are nothing other than the real, and therefore there is no separate mark of avidyā. Hence the Mahāyānasaṃgraha says: 'Seeing this, one does not see that,' and so forth. It also says: 'If one sees one part, the nature of the remaining part is not different,' and so forth. It also says: 'Precisely because of saṃsāra one does not see nirvāṇa; precisely because of nirvāṇa one does not see saṃsāra,' and so forth, as explained at length after the second excellence in the Mahāyānasaṃgraha. The mind not being [of a moving nature] corresponds to water not being of a moving nature. Avidyā being extinguished means the extinction of fundamental avidyā, corresponding to the extinction of the wind. Continuation being extinguished means the extinction of the karmic consciousness and so forth, corresponding to the extinction of the moving marks. The nature of cognition not being destroyed refers to the illuminating and examining nature of innate enlightenment that follows defilement; this corresponds to the wet nature not being destroyed.