大乘起信論裂網疏 3.38

3.38

This cites a sūtra to verify the identical mark of tathatā. "From beginninglessness constantly enter nirvāṇa" refers to what the Vijñaptimātratāsiddhi calls the nirvāṇa of intrinsically pure nature, possessed equally by all sentient beings. "Bodhi is not a mark that can be cultivated, nor is it a mark that can be generated" refers to what the Da foding jing calls "This seeing and its conditions are originally the wondrous, pure, and luminous essence of bodhi; how could there be affirmation and negation within it?" "Having no mark of form that could be seen" refers to what the earlier text calls "Nor is there a non-empty mark, because it is not within the realm of the deluded mind, being realized only by those free from thought." From "That which sees marks of form" onward resolves an objection. The objection asks: If in terms of the mark of identity there is definitely no mark of form to be seen, how is it that marks of form are seen to be visible, and the various marks of form of the Tathāgata are also seen? The explanation states: One should know that it is entirely in terms of the illusory function that follows defilement within the aspect of arising and ceasing that differentiated marks of form are seen; it does not mean that the non-empty mark of wisdom-form within the aspect of tathatā can also be seen, because the mark of wisdom is identical to tathatā, and though it is truly non-empty, neither can any non-empty mark be attained. It is extensively as taught by the Buddha in that sūtra. The first part, explaining the mark of identity, is concluded.