大乘起信論義記 3.241

3.241

所現色中，以彼真心無礙周遍，所現之色亦復圓融自在無礙，故云所現之色乃至不相妨礙。於中無量菩薩者，亦是報身作用，亦可即是感報身大用之機緣，皆能頓赴故也。以一一諸根皆遍法界，然互不相妨，此真如之用非妄識能知，故云非心識分別乃至用義故。上來釋生滅門中法義二重竟。初釋真如門，次釋生滅門。總是大段第一，別釋二門顯不一義竟。

Under the forms that are manifested: because that true mind is unobstructed and all-pervading, the forms that are manifested are likewise completely interfused, sovereign, and unobstructed; hence it says 'the forms that are manifested' down to 'they do not obstruct one another.' Therein, 'immeasurable bodhisattvas' is also the function of the reward body; it can also be the responsive capacities that evoke the great function of the reward body, for it can respond to all of them at once. Because each and every sense faculty pervades the dharmadhātu yet they mutually do not obstruct one another, this functioning of tathatā cannot be known by deluded consciousness; hence it says 'cannot be known through discrimination by the mental consciousness' down to 'the meaning of the functioning.' The above completes the explanation of the two folds of dharma and meaning within the gate of arising and ceasing. First was the explanation of the gate of tathatā, next the explanation of the gate of arising and ceasing. This is the conclusion of the first major section, explaining the two gates separately to reveal the meaning of non-identity.