大乘起信論義記 3.211

3.211

First, it clarifies that the function is extremely profound and does not depend on intentional thought, as the Mahāyānasaṃgraha states: "Like the mani jewel and the heavenly drum, without thought accomplishing their own tasks," and so forth. Second, "which are equal to tathatā and pervade all places" reveals that the function is vast, because it is a function that accords with the principle. Third, below "yet there are also..." clarifies that functioning, it is constantly tranquil. Within this, "Why is this?" questions: "The Buddha is endowed with three bodies; why then say there are no marks of function?" The explanation states: If one puts aside the resonance with the faculties of beings, the Tathāgata is solely the marvelous principle and fundamental wisdom, with no further marks of arising and ceasing of the worldly truth of responsive and transformative [bodies]; only in accordance with conditions is function arisen, and function is precisely non-function, just as waves are precisely water; hence the function is ever-tranquil. The Nirvāṇa Sūtra states: "My body at present is precisely the dharmakāya." The Liang translation of the Mahāyānasaṃgraha states: "Only tathatā and the cognition of tathatā remain alone, which is named the dharmakāya." Hence it is said: "Because all Buddhas and Tathāgatas... free from deliberate action." Although the true principle and marvelous wisdom are originally always serene, yet according with the resonance of beings they benefit with boundless function, which is constantly functioning while precisely tranquil; hence it says: "only in accordance with sentient beings... spoken of as function." In the particular explanation of the function there are two: first, setting forth; then, explaining. Within the explanation there are also two: first, directly revealing the marks of the function; then, question and answer resolving doubts. Within the former there are also two: 1. directly revealing its function; 2. repeating and differentiating. Within the former there are two: first, clarifying the response body; then, clarifying the reward body.