起信論註 1.15

1.15

論當知真如自性非有相非無相非非有相非非無非有無俱相非一相非異相非非一相非非異相非一異俱相　（答。當真如自性非有相非無相。眾生便著非有非無。將真如體非非有相非非無。非有無俱相。眾還著非非有無俱相。將作真如非一相非異相。非非一相非非異相。非一異俱相。眾生還著隨言。將作真如皆不相應）。

Treatise: One should know that the self-nature of tathatā has neither the mark of existence nor the mark of nonexistence, neither the mark of not-existence nor the mark of not-nonexistence, nor the mark of both existence and nonexistence together; it has neither the mark of oneness nor the mark of difference, neither the mark of not-oneness nor the mark of not-difference, nor the mark of both oneness and difference together. (Reply: When [the treatise states that] the self-nature of tathatā has neither the mark of existence nor the mark of nonexistence, sentient beings then attach to neither existence nor nonexistence; taking the essence of tathatā to be neither the mark of not-existence nor the mark of not-nonexistence, nor the mark of both existence and nonexistence together, sentient beings again attach to neither the mark of not-existence, nor not-nonexistence, nor both together; taking tathatā to be neither the mark of oneness nor the mark of difference, neither the mark of not-oneness nor the mark of not-difference, nor the mark of both oneness and difference together, sentient beings again attach following the words; whatever they take to be tathatā is entirely unassociated [with it].)