大乘起信論義記 2.120

2.120

第三位中，能觀人者，初地菩薩證法身遍滿義，乃至九地悉同證得，皆名法身菩薩也。覺念住者，覺前四種住相。雖知一切法唯是識故，不起心外妄繫麁執分別；然出觀後，於自心所現法上，猶起染淨法執分別，以彼淨心為無明所眠，夢於住相，今與無分別智相應，從住相夢而得覺悟，返照住相竟無所有，故云覺於念住念無住相也。以離分別麁念相者，顯觀利益。異前人執及著外境，故今約心但云分別；又異後根本無明生相細念，故云麁念相也。此四種住相中，於初地七地八地九地，各離一相也。下文自當顯耳。雖於麁念住相而得覺悟，猶自眠於生相夢中，覺道未圓，故云隨分，即結觀分齊也。

In the third rank, the persons who can contemplate are: bodhisattvas on the first ground who realize the sense of the dharmakāya's omnipresence, up to and including the ninth ground who all equally realize it; all are named dharmakāya bodhisattvas. Awakening to the abiding of thoughts means awakening to the four previously mentioned marks of abiding. Although they know that all phenomena are mind-only and therefore do not give rise to the coarse attachments and discriminations that falsely cling outside the mind, nevertheless, upon emerging from contemplation, with respect to the phenomena manifested by their own minds, they still give rise to discriminating attachment to defiled and pure dharmas. Because that pure mind is put to sleep by avidyā and dreams of the mark of abiding, now, conjoined with non-discriminative knowledge, they awaken from the dream of the mark of abiding. Looking back upon the mark of abiding, it ultimately does not exist at all; hence it is said, 'awakening to the abiding of thought, thought has no mark of abiding.' 'Because they are free from the mark of the coarse thoughts of discrimination' reveals the benefit of the contemplation. Distinct from the previous grasping of a person and attachment to external objects, here, in terms of the mind, it is merely called 'discrimination'; further, distinct from the subsequent subtle thoughts of the mark of arising of fundamental avidyā, it is called 'the mark of coarse thoughts.' Among these four marks of abiding, on the first ground, seventh ground, eighth ground, and ninth ground, they are freed from one mark respectively. The text below will naturally make this clear. Although they have awakened to the marks of abiding of coarse thoughts, they are still asleep in the dream of the mark of arising and their path of awakening is not yet complete; hence it is called 'partial [awakening],' which concludes the delimitation of the contemplation.