大乘起信論裂網疏 2.19

2.19

真如即是一切法之實性，亦是一切說之實性，亦是一切念之實性，故原不在一切法、一切說、一切念外。但以不變隨緣，舉體而為能說所說、能念所念。隨緣不變，舉凡能說所說、能念所念，皆是真如，性恒平等，無別異故。眾生不知，於真如平等法中，妄計能所說念以為實有，則是違逆真如，然終不出真如性外，亦可名為理即隨順。若即此妄念，聞大乘法，能知無性，是為名字隨順。若令此知念念相續以成思慧，是為觀行隨順。若令此知任運淳熟以成修慧，是為相似隨順。若由此知助發妙觀察智，觸證真如，是為妄念都盡，即是分證隨順，轉名為悟入也。

Tathatā is the real nature of all dharmas, the real nature of all speech, and the real nature of all thought; hence it originally does not exist outside of all dharmas, all speech, and all thought. However, by being immutable yet according with conditions, its entire essence becomes the speaker and the spoken, the thinker and the thought. According with conditions yet immutable, all speakers, what is spoken, thinkers, and what is thought are tathatā, their nature being eternally equal without distinction. Sentient beings do not know this, and within the equal dharma of tathatā, falsely reckon the speaking, spoken, thinking, and thought to be real existents; this is contrary to tathatā, yet ultimately does not fall outside the nature of tathatā, which may also be called compliance at the stage of principle. If, right within these deluded thoughts, one hears the Mahāyāna teaching and is able to know their lack of intrinsic nature, this is compliance at the stage of names and words. If one causes this knowledge to continue thought after thought to form wisdom born of reflection, this is compliance at the stage of contemplative practice. If one causes this knowledge to become naturally mature to form wisdom born of cultivation, this is compliance at the stage of resemblance. If, on the basis of this knowledge, one helps arouse the wondrous observing wisdom to contact and realize tathatā, this is the complete exhaustion of deluded thoughts, which is compliance at the stage of partial realization, further named 'awakening-entry.'