大乘起信論略述 1.125

1.125

論。是故修多羅至無可見故　述曰。此引證也。是前染淨同真相。故經依此義說諸眾生本來涅槃得菩提等。謂二不覺即真如故。眾生本來即涅槃相。不復更滅本始。二覺即真如故。菩提之法亦本來有非新得者。由是義故即此涅槃非待修習了因方證。故言非可修相。即此菩提非待生因而方起作。故言非可作相也。此之二果既性本有。非更得故。故言畢竟無得。亦無以下雖是經文。為遣疑難故論具引。謂有難言。若諸眾生已入涅槃菩提法者。即同諸佛。何故不能現報化等色身相耶。故即釋云。法性自體非色可見。如何更能現色相耶。故言亦無色相可見。又復疑云。若以法性非是色相可見法故不現色者。諸佛何故現報化等諸色相耶。故復釋云。彼見諸佛種種色者。並隨眾生染幻之心變異所現。非謂智性不空色體有此色相。以智真體無可見故。故言而有見色等也。

The treatise says: "Therefore the sūtras [...] nothing to be seen."

The commentary says: This cites proof. Because of this preceding aspect of defilement and purity being identical in tathatā, the sūtras, based on this meaning, say that all sentient beings are originally in nirvāṇa and attain bodhi, and so forth. That is, because the two non-awakenings are just tathatā, sentient beings are originally the aspect of nirvāṇa, and do not need to be extinguished again. Because the two awakenings, original and initial, are just tathatā, the phenomenon of bodhi is also originally existent, not newly attained. By this meaning, this very nirvāṇa does not await cultivation and a clarifying cause to be realized; hence it says "not an aspect that can be cultivated." This very bodhi does not await a generative cause to be produced; hence it says "not an aspect that can be produced." Since these two fruits are originally possessed by nature and are not additionally obtained, it says "ultimately nothing to be attained." Although the passage from "there is also no" onward is sūtra text, the treatise cites it in full to dispel doubts and objections. That is, an objection might state: "If all sentient beings have already entered nirvāṇa and the Dharma of bodhi, they would be identical to all Buddhas; why then can they not manifest physical marks such as the enjoyment and transformation bodies?" Therefore it explains: The essence of the dharmatā is itself not visible as form; how could it further manifest marks of form? Hence it says "there are also no marks of form that can be seen." Again, someone might doubt: "If because dharmatā is not a phenomenon that can be seen as form, it does not manifest form, why do all Buddhas manifest various forms such as the enjoyment and transformation bodies?" Therefore it further explains: The various forms of the Buddhas seen by them are all manifested through variations in accordance with the defiled, illusory minds of sentient beings; it is not that the non-empty form-essence of the nature of wisdom possesses these marks of form, because the true essence of wisdom has nothing to be seen. Hence it says "yet there is the seeing of form," and so forth.