大乘起信論廣釋卷第三．四．五 4.136

4.136

論。又如來藏至無後際故　釋曰。此顯無終也。此文語例似。謂諸佛所得涅槃與如來藏而相應故則無後際義。既不爾故應正言諸佛如來與之相應。所得涅槃即無後際。謂此藏性無後際故。諸如來智證之相應所得涅槃後際也。故新論云。證此永斷生死種子得於涅槃亦無後際。

[Treatise:] Furthermore, the tathāgatagarbha [has no posterior limit, and the nirvāṇa attained by the Buddhas, being associated with it,] also has no posterior limit—
[Commentary:] "Explication": This shows that there is no end. The pattern of phrasing in this text seems to say that the nirvāṇa attained by the Buddhas, because it is associated with the tathāgatagarbha, has no posterior limit. Since that is not the intended meaning, it should correctly be stated that the Buddhas and Tathāgatas are associated with it, and the nirvāṇa attained thereby has no posterior limit. That is, because this nature of the garbha has no posterior limit, the cognition of all Tathāgatas realizes and is associated with it, and thus the attained nirvāṇa [has no] posterior limit. Therefore the new translation states: "Realizing this, one forever severs the seeds of saṃsāra and attains nirvāṇa, which also has no posterior limit."