大乘起信論義記 3.28

3.28

若二乘人至無學位，見修煩惱究竟離也。信相應者，十解已去，信根成就，無有退失，名信相應。故《地論》中，地前總名信行地菩薩。無著論中亦同此說也。此菩薩得人空，見修煩惱不得現行，故云遠離。非約隨眠，以留惑故。故《攝論》云「若不斷上心，則不異凡夫；若不留種子，則不異二乘。」又二意：留惑為自他也，此約終教說；若約始教，初地已上方說留惑，如餘論說。今此菩薩非直斷四住人執，亦分斷無明住地故，此論下文云「不了一法界義者，從信相應地觀察學斷故。」今但為顯人我麁執故，不論彼也。

When persons of the two vehicles reach the rank of non-learning (aśaikṣa), the afflictions of view and cultivation are ultimately separated. "Conjoined with faith": from the ten understandings onward, the faculties of faith are perfected and there is no falling back, which is named being conjoined with faith. Therefore in the Daśabhūmikaśāstra, those before the grounds are collectively named bodhisattvas of the stage of faith-practice. In Asanga's treatise it is also stated in this way. This bodhisattva attains the emptiness of persons, and the afflictions of view and cultivation cannot become active, hence it is said to be "distantly separated". This is not in terms of dormant tendencies (anuśaya), because delusion is retained. Thus the Mahāyānasaṃgraha says: "If one does not sever the active mind, one is not different from ordinary persons; if one does not retain the seeds, one is not different from the two vehicles." Furthermore, there are two meanings: retaining delusion is for the sake of oneself and others; this is spoken according to the final teaching; according to the initial teaching, only from the first ground onward is it said to retain delusion, as explained in other treatises. Now, this bodhisattva not only severs the personal clinging of the four abiding stages, but also partially severs the abiding stage of avidyā; therefore the lower text of this treatise says: "One who does not comprehend the meaning of the single dharmadhātu observes and learns to sever it from the stage conjoined with faith." Now, merely to reveal the coarse clinging to a personal self, that is not discussed.