大乘起信論義記 2.245

2.245

釋云：法性自體本無色相可見，如何使現色等耶？故云亦無色相可見。又疑云：若以法性非是色相可見法故不現二色者，諸佛何故現報化等種種色耶？釋云：彼見諸佛種種色等者，並是隨眾生染幻心中變異顯現，屬後異相門，非此同相門中本覺智內有此色礙不空之性也。又亦可本覺不空恒沙德中亦無此色相，故云而見色相乃至不空之性也。何以得知彼法體中無色相者？釋云：以本覺智相非是可見之法故也。

It is explained: The substance of the dharmatā fundamentally has no visible material forms; how could it be made to manifest forms and the like? Therefore it says, "Nor are there visible material forms." Another doubt asks: If, because dharmatā is not a phenomenon of visible material forms, it does not manifest the two kinds of form, why do all buddhas manifest various forms such as reward and transformation? It is explained: That seeing of the various forms of the buddhas is entirely a transformed manifestation produced in accordance with the defiled, illusory minds of sentient beings, which belongs to the subsequent gate of the mark of difference; it is not that within the innate enlightenment cognition in this gate of the mark of sameness there is this non-empty nature of material obstruction. It can also be said that among the non-empty, Gaṅgā-sands virtues of innate enlightenment, there is also no such material form; hence it says, "What sees material forms... non-empty nature." How is it known that within that phenomenon-substance there is no material form? It is explained: Because the mark of innate enlightenment cognition is not a visible phenomenon.