大乘起信論裂網疏 3.30

3.30

此正結，明三相六相皆無實也。依於覺故而有無明，無明已自無實相矣，況依無明所生染法豈有實哉！言染相者，智等四相是染惑、五起業相是染業，此二並是染因。業繫苦相并苦果上所起三相，即是界內界外依正，為染果也。若因若果皆因無明生起。譬如一瞖在目，空華亂舞，瞖病若除，華元非有。無明不起，則苦即法身，惑即般若，業即解脫，何一非大乘耶！二依義各釋竟。

This directly concludes, clarifying that the three marks and the six marks are all devoid of reality. Relying on enlightenment, there is ignorance; ignorance itself already has no real mark, so how could the defiled dharmas produced relying on ignorance possess reality! Regarding "defiled marks": the four marks beginning with cognition are defiled delusions; the fifth, the mark of producing karma, is defiled karma; these two are both defiled causes. The mark of suffering bound by karma, together with the three marks arisen upon the fruit of suffering, are the primary and secondary retributions within and beyond the realms, serving as defiled fruits. Both cause and fruit arise due to ignorance. For example, when there is a cataract in the eye, flowers in the sky dance about chaotically; if the cataract illness is removed, the flowers originally do not exist. When ignorance does not arise, then suffering is dharmakāya, delusion is prajñā, and karma is liberation; what is not Mahāyāna! The second part, explaining each according to its meaning, is concluded.