大乘起信論別記 1.67

1.67

「而實無有」已下，正明不異。言「一切眾生不名為覺」者，金剛已還一切眾生，長眠無明，未曾相離，依是義故不得名覺，由永離眠方名覺故。然若對四相差別，有漸覺義，義如前說，今紛無明之眼無差別相故，皆是不覺。如《仁王經》云「始從伏忍至等覺位，照第一義諦，不名為見。所謂見者，唯佛如來。」

From "Yet in reality there is no..." onward, it directly clarifies non-difference. When it says, "All sentient beings are not called enlightened," all sentient beings prior to the diamond-like [stage] sleep long in avidyā and have never been separated from it; relying on this meaning, they cannot be called enlightened, because only by permanently leaving sleep is one called enlightened. However, if contrasted with the differences among the four characteristics, there is the meaning of gradual awakening, as explained previously; now, analyzing with respect to the eye of avidyā having no differentiated characteristics, all are non-enlightened. As the Renwang jing says: "Beginning from the patience of subduing up to the stage of equal enlightenment, illuminating the supreme truth is not called seeing. That which is called seeing belongs only to the Buddha, the Tathāgata."