大乘起信論義記 3.32

3.32

三、分別智相應者，是五意中智識，是六麁中智相，以能分別世出世諸法染淨，故云智也。是法執修惑，七地已還有出入觀異，故於境界有微細分別，然地地分除，故云漸離。八地已去，無出觀外緣境，故於七地盡此惑也，故云無相方便地究竟離也。以二地三聚戒具故，云具戒地；以七地於無相觀有加行方便之功用故，云無相方便地。以八地已去，於無相無方便功用故。

Third, regarding the discriminating-knowledge-conjoined [defilement]: it is the knowledge-consciousness among the five consciousnesses and the mark of knowledge among the six coarse [marks]. Because it can differentiate defiled and pure [aspects] of all mundane and supramundane dharmas, it is termed 'knowledge'. It is the delusion of cultivation belonging to attachment to dharmas. Below the seventh ground there is still the difference between exiting and entering absorption, and therefore there is subtle discrimination with respect to objective realms; however, it is eliminated fraction by fraction on ground after ground, hence it is said to be 'gradually separated from'. From the eighth ground onward, there is no exiting absorption to cognize external realms, hence this delusion is exhausted on the seventh ground; therefore it is said that 'on the ground of signless expedients it is thoroughly separated from'. Because on the second ground the three aggregates of moral discipline are complete, it is called the 'ground of possessing discipline'. Because on the seventh ground there is the application of preparatory expedients with respect to signless contemplation, it is called the 'ground of signless expedients'. This is because from the eighth ground onward there is no preparatory application with respect to the signless.