大乘起信論義記 2.125

2.125

初中言能觀無念向佛智者，在因地時雖未離念，能觀如此無念道理，說此能觀為向佛智，以是證知佛地無念，此是舉因望果說也。若引就位通說者，如《金光明經》言「依諸伏道，起事心滅；依法斷道，依根本心滅；依勝拔道，根本心盡。」此言諸伏道者，謂三賢位。起事心滅者，即此論中捨麁分別執著相，是異相滅也。法斷道者，在法身位。依根本心滅者，猶此論中捨麁念相，即是住相滅也。勝拔道者，金剛喻定。根本心盡者，猶此論中離微細念，是生相盡也。

First, the statement that being able to contemplate thoughtlessness directs one toward the Buddha's wisdom means: while at the stage of the cause, although not yet free from thought, being able to contemplate this principle of thoughtlessness, this ability to contemplate is said to be directed toward the Buddha's wisdom, because by this one verifies and knows that the Buddha-ground is thoughtless. This is speaking of the cause looking toward the fruit. If one cites [scripture] to speak generally in terms of the ranks, as the Suvarṇaprabhāsasūtra says: 'Relying on the paths of subduing, the mind that initiates empirical activities ceases; relying on the path of abandonment by the Dharma, the mind that relies on the root ceases; relying on the path of supreme uprooting, the root mind is exhausted.' Here, 'the paths of subduing' refers to the ranks of the three worthies. 'The mind that initiates empirical activities ceases' corresponds in this treatise to casting off the marks of coarse discrimination and attachment, which is the cessation of the mark of difference. 'The path of abandonment by the Dharma' is in the rank of the dharmakāya. 'The mind that relies on the root ceases' is like casting off the marks of coarse thoughts in this treatise, which is the cessation of the mark of abiding. 'The path of supreme uprooting' is the vajropamasamādhi. 'The root mind is exhausted' is like being freed from subtle thoughts in this treatise, which is the exhaustion of the mark of arising.