大乘起信論裂網疏 2.53

2.53

夫真如佛性不變隨緣，舉體而為一切妄念，如水成氷，則一切妄念隨緣不變，全體即是真如佛性，如氷即攬水成相，豈別有自相哉？由諸凡夫不達妄念無相，故雖能制煩惱，仍名不覺。由二乘人及初業菩薩亦不達妄念無相，妄計有念、無念體相別異，故雖證得生空無漏，僅可名相似覺；若以實理奪之，猶名不覺。直至證法身已，方能覺念、無念皆無有相，方可名隨分覺。是故經說「若有眾生始從凡地，即能觀一切妄念無相，則為證得如來智慧也。」須知一切眾生雖復妄計妄念有相，而妄念實本無相，是謂理即證得如來智慧。故《圓覺》云「一切眾生皆證圓覺。」若知妄念無相，便是名字證得；若能觀妄念無相，便是觀行證得；若觀至六根清淨，便是相似證得；若觀至法身相應，便是分真證得；若觀至究竟滿足，便是究竟證得。此則從始至終，皆以佛知佛見而為修行，不同三乘諸委曲相也。此中前四段文，是約權示漸。後一段文，是約實示頓。漸則如徵庸歷試方登寶位，頓則如太子投胎便成帝胤也。二詳示淺深竟。

Now, the tathatā-Buddha-nature accords with conditions yet is immutable, in its entirety becoming all deluded thoughts, like water turning into ice; then all deluded thoughts are immutable yet accord with conditions, their entire substance being nothing other than the tathatā-Buddha-nature, like ice taking water to form its appearance—how could it have any separate intrinsic mark of its own? Because ordinary beings do not realize that deluded thoughts are markless, even though they can subdue the afflictions, they are still called unawakened. Because persons of the two vehicles and newly initiated bodhisattvas also do not realize that deluded thoughts are markless and deludedly imagine that having thoughts and having no thoughts have distinct essences and marks, even though they realize the untainted state of the emptiness of persons, they can only be called having a semblance of awakening; if evaluated by the real principle, they are still called unawakened. Only upon realizing the dharmakāya can one awake to both having thoughts and having no thoughts as entirely markless, and only then can one be named having a partial awakening. Therefore, the sūtra states: "If there is a sentient being who, starting right from the ordinary stage, can contemplate all deluded thoughts as markless, he has realized the wisdom of the Tathāgata." One must understand that although all sentient beings deludedly imagine deluded thoughts to have marks, deluded thoughts are truly originally markless; this is called the principle-identity realization of the Tathāgata's wisdom. Therefore, the Perfect Awakening Sūtra says: "All sentient beings realize perfect awakening." If one knows that deluded thoughts are markless, that is realization in name; if one can contemplate deluded thoughts as markless, that is realization in practice; if one's contemplation reaches the purification of the six sense faculties, that is semblance realization; if one's contemplation reaches accord with the dharmakāya, that is partial-true realization; if one's contemplation reaches ultimate fulfillment, that is ultimate realization. Thus, from beginning to end, all take the Buddha's knowledge and vision as their cultivation, unlike the circuitous marks of the three vehicles. Among these, the previous four passages show the gradual in terms of the provisional. The latter passage shows the sudden in terms of the real. The gradual is like being recruited and tested through service before ascending the imperial throne; the sudden is like the crown prince entering the womb and already being of imperial lineage. The second [section], detailing shallowness and depth, is concluded.