大乘起信論裂網疏 5.89

5.89

淨心地者，約權即初歡喜地，約實即初發心住也。究竟地者，即十地後心，亦名等覺地也。以依轉識說為境界者，轉第六為妙觀察智，轉第七為平等性智。眾生所有第六、第七必有所緣境界，所以依之假說所說為境界也。而實證中無境界相者，以真如無相可取，正智不取於相，挾帶真如體相為所緣緣，非是變帶真如相狀為所緣緣故也。此菩薩以無分別智者，明其有見分也。證離言說真如法身者，明其無相分也。正與護法唯識吻合。思之思之。問：若依實說，初發心住即名淨心地者，前發心中但云少分見佛法身，今云證離言說真如法身，文旨碩異，云何會通？答：前為兼明權實，故但云少分見，今則權證同實故也。又約所證真如則無分劑，若約能證之智仍有分滿不同。雖有分滿，皆是無分別智，如初夜月與望夜月，光相不異也。

'The stage of the pure mind,' in terms of the provisional, is the first stage of joy; in terms of the real, it is the stage of first arousing the mind. 'The ultimate stage' is the final mind of the ten stages, also called the stage of equal enlightenment.

'Spoken of as a realm based on the transforming consciousness': the sixth consciousness is transformed into the wondrous observing wisdom, and the seventh is transformed into the equality wisdom. The sixth and seventh consciousnesses possessed by sentient beings must have cognitive realms of objective conditions; therefore, relying on them, what is spoken of is provisionally designated as a realm.

'In actual realization there are no marks of a realm': because tathatā has no marks that can be grasped, correct wisdom does not grasp at marks, and it directly engages the essence and marks of tathatā as the objective-condition condition, rather than mutating and producing a semblance of tathatā as the objective-condition condition.

'This bodhisattva, by means of non-discriminating wisdom' clarifies that there is the seeing portion. 'Realizes the dharmakāya of tathatā that is free from verbal expression' clarifies that there is no form portion. This coincides precisely with Dharmapāla's Vijñaptimātratā. Ponder this! Ponder this!

Question: If, according to the real, the stage of first arousing the mind is called the stage of the pure mind, why did the earlier arousal of mind only state that one sees the Buddha's dharmakāya in a partial degree, whereas now it states that one realizes the dharmakāya of tathatā that is free from verbal expression? The purports of these texts differ greatly; how are they reconciled?

Answer: The earlier section was simultaneously clarifying provisional and real, and thus only said 'sees in a partial degree'; here, the provisional realization is identical to the real. Moreover, in terms of the realized tathatā, there are no divisions or measures, but in terms of the wisdom capable of realization, there are still differences between partial and full. Although there are partial and full, both are non-discriminating wisdom, just as the moon of the early night and the moon of the full moon night do not differ in the mark of their light.