大乘起信論略述 1.155

1.155

論。云何為六至遠離故　述曰。次下別釋。別釋六染。即分為六。此中第一執相應染。即上意識我我所等麁執俱起名執相應分。塵污淨心名之為染。此及下二相應之義如下所明。若二乘人至無學位見修煩惱究竟離故能離此染。菩薩入住信相成就無有退失。名信相應。此位菩薩得人空門。見愛煩惱不得現行故云遠離。非離隨眠。種未亡故。

The treatise says: "What are the six? […] because of leaving them far behind." Dankuang explains: Next, the specific explanations. Specifically explaining the six defilements, he divides them into six. Here, the first is the defilement concorded with attachment. This is the coarse attachment to self, what belongs to self, and so forth in the mental consciousness mentioned above, arising together [with mental factors]; hence it is called "concorded with attachment." Dirt and pollution dirtying the pure mind are called "defilement." The meaning of concordance here and in the two [defilements] below will be explained below. If persons of the two vehicles reach the stage of non-learning, because they have definitively separated from the afflictions of seeing and cultivation, they are able to abandon this defilement. Bodhisattvas who enter the stage of faith have accomplished the characteristics of faith without regression, which is called "concordance with faith." Bodhisattvas in this position attain the approach of the emptiness of persons, and the afflictions of views and attachment cannot manifest in activity; hence it is said that they "leave them far behind." It does not mean abandoning their latencies, for their seeds are not yet eliminated.