大乘起信論裂網疏 3.30

3.30

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.