大乘起信論義記 3.389

3.389

顯是中，言離於見相無所不遍者，明無妄見故，無所不見也。言心真實故即是諸法之性者，佛心離妄，體一心源無始覺之異，故名真實。然此本覺在生滅門中為妄法之體，故云諸法性也。一切妄法並是本覺佛心之相，相既現於自體之上，以體照其相，有何難了而不了知也，故云自體顯照等也。故上文中，辨佛報化之用則在於眾生心中；今辨眾生妄法則在於佛心之上。良以心源無二故得然也。《華嚴》云「如心佛亦爾，如佛眾生然。心佛及眾生，是三無差別。」此之謂也。以同體智力，起勝方便攝化有情，故云有大智用乃至名一切種智也。

In showing what is right: the words 'free from marks of perception and there is nowhere they do not pervade' explain that because they lack deluded perception, there is nothing they do not perceive. The words 'because their minds are true and real, they are the very nature of all dharmas' mean: the Buddha's mind is free from delusion, its essence is the single source of the mind, and it has no difference of incipient enlightenment; therefore it is called 'true and real.' Now, this innate enlightenment, within the gate of arising and ceasing, is the essence of deluded dharmas; hence it is called 'the nature of all dharmas.' All deluded dharmas are nothing other than the marks of innate enlightenment, the Buddha's mind; since marks manifest upon their own essence, when the essence illuminates its marks, what difficulty could there be in understanding them that they would not be fully understood? Hence it says: 'their own essence clearly illuminates,' etc. Thus, in the text above, the discernment of the Buddha's saṃbhoga and nirmāṇa functions was located within the minds of sentient beings; here, sentient beings' deluded dharmas are discerned as being upon the Buddha's mind. Truly, because the source of the mind is non-dual, it is so. The Avataṃsakasūtra says: 'As is the mind, so is the Buddha; as is the Buddha, so are sentient beings. The mind, Buddha, and sentient beings—these three are not differentiated.' This is what it means. Using the cognitive power of identical essence, they give rise to superior skillful means to gather and transform sentient beings; hence it says 'possessing great cognitive function' down to 'called the cognition of all modes.'