大乘起信論略述 1.83

1.83

論。如法身菩薩至名隨分覺　述曰。此第三位覺住相也。文亦分四。法身菩薩是能觀人。十地菩薩證法身故皆名法身。覺於念住等者。是所覺相既證真如得無分別永離二取法執心故。從住相夢而得覺悟。名覺於念住。返照住相竟無所有。名念無住相。已離分別麁念等者。是覺利益。即法執念異前人執及著外境故名為分別異相。後生微細念故。故云麁念。名隨分覺者。是覺分齊。覺道未圓有細念故。

[Treatise:] "Like dharmakāya bodhisattvas […] is called awakening according to capacity." [Commentary:] This third stage is awakening to the mark of abiding. The text is also divided into four. "Dharmakāya bodhisattvas": these are the persons capable of contemplating; bodhisattvas of the ten bhūmis, because they realize the dharmakāya, are all called "dharmakāya." "Awakening to the abiding of thought," etc.: this is the mark that is awakened to. Having realized suchness and attained the non-conceptual, eternally freeing themselves from the mind grasping at dharmas with dual grasping, they attain awakening from the dream of the mark of abiding: this is called "awakening to the abiding of thought." Looking back upon the mark of abiding, it does not exist at all: this is called "thought having no mark of abiding." "Having departed from the coarse thoughts of discrimination," etc.: this is the benefit of awakening. That is, the thoughts grasping at dharmas are distinct from the former grasping at persons and attachment to external objects, and are therefore called "the mark of discrimination and change"; because subtle thoughts arise after them, they are called "coarse thoughts." "Is called awakening according to capacity": this is the scope of awakening. Because the path of awakening is not yet complete, subtle thoughts still exist.