大乘起信論裂網疏 2.49

2.49

頓斷分別法執，捨異生性障，證遍行真如，得中道佛性，故名法身菩薩。既證真如法身，則知真如之體本非生死之有念，亦非涅槃之無念。但以不變隨緣，則真如舉體為念、無念；隨緣不變，則念、無念皆即真如。何有二相？從此漸斷俱生法執，故云捨中品分別也。已得法空無漏，但未窮源，是故名隨分覺，猶所云分證即佛也。

Suddenly severing discriminating dharma-grasping, abandoning the obstruction of heterogenous nature, realising the omnipresent tathatā, and attaining the Middle Way Buddha-nature, they are therefore called dharmakāya bodhisattvas. Having realised the tathatā dharmakāya, they know that the essence of tathatā is fundamentally neither the having thought of saṃsāra nor the non-thought of nirvāṇa. Simply because it is immutable yet accords with conditions, the entire essence of tathatā becomes thought and non-thought; because it accords with conditions yet is immutable, thought and non-thought are both tathatā itself. How could there be two marks? From here onward, gradually severing innate dharma-grasping is what is meant by abandoning intermediate discrimination. Having already attained the untaintedness of the emptiness of dharmas, yet not having exhausted the source, it is therefore called enlightenment in accord with one's capacity, just as what is called Buddhahood by partial realization.