大乘起信論別記 1.139

1.139

「菩薩盡地」者，是第十地及無垢地，總為一位也。就實論云「八地以上，亦有微細現相起。」但此地中，已得淨土自在，麁色永不現起，故說離耳。又九地以上，亦有微細能見，但得心自在，見相轉細，故說離也，所以得知。故下文云「依於業識」，乃至菩薩究竟地所見者，名為報身，若離業識，則無見相，知業識未盡之時，能見之相亦不相離也。次下，第二明相應不相應義，初三染名相應，後三染及無明是不相應，如上言「心不相應忽然起念名為無明故。」

The "stage of the culmination of bodhisattvas" refers to the tenth bhūmi and the immaculate stage (amalabhūmi), combined into a single level. Speaking according to the truth, on the eighth bhūmi and above subtle manifesting characteristics also arise; but in this stage, one has already attained mastery over the pure land, and coarse form never manifests or arises, hence it is merely said to be "abandoned." Furthermore, on the ninth bhūmi and above there is also subtle ability to perceive, but having attained mastery over mind, the perceiving characteristic turns subtle, hence it is said to be "abandoned." How is this known? Therefore a subsequent passage says, "Relying on the karmic consciousness," up to, that which is seen at the ultimate stage of bodhisattvas is called the saṃbhogakāya; if one is free from the karmic consciousness, there is no characteristic of seeing. One knows that as long as the karmic consciousness is not exhausted, the characteristic of the ability to perceive is also not separated [from it]. Next below, the second part explains the meaning of associated and unassociated. The first three defilements are called "associated," while the latter three defilements and avidyā are "unassociated," as stated above: "Mind unassociated suddenly producing a thought is called avidyā."