起信論疏筆削記 13.50

13.50

疏　無能所相者，正同《唯識》見道頌云：若時於所緣，智都無所得，爾時住唯識，離二取相故。然此修道證真起行，一如初地，俱無能所，故言不取等。三祇者，通前三賢所論，若但取二地已去，則唯有二：謂二地至八地為一僧祇，八地至佛果為一僧祇。然三祇延促之義，廣如下釋。

Commentary: "Devoid of the marks of subject and object" precisely agrees with the verse on the path of seeing in the Vijñaptimātratāsiddhi: "When, in regard to the cognized object, cognition perceives nothing whatsoever, then it abides in consciousness-only, because it is free from the marks of the two graspers." Yet this cultivation of the path, wherein realization of the real gives rise to practice, is just as in the first stage: both are free of subject and object, which is why it says "does not apprehend," and so forth. "Three incalculable aeons" is stated in a comprehensive sense including the preceding three ranks of sages. But if one takes only the second stage onward, then there are only two: from the second stage to the eighth stage is one incalculable aeon, and from the eighth stage to the fruit of buddhahood is one incalculable aeon. The meaning of the extension and brevity of the three incalculable aeons is explained in detail below.