大乘起信論略述 2.151

2.151

論。證何境界至名為法身　述曰。此辨證體也。證何境界謂真如者。此舉所證之法也。以依轉識為境界等者。此釋外疑難也。既說體會名證。真如於中則無能所差別。而乃說真為境界者。以依證智同時轉相能取境界故。說真為境。欲顯菩薩雖證真如非能淨故假說轉識。而實證者。體會真如理智無別。何有境界。唯真如智名法身者。結明非境。謂證菩薩名為法身。法身唯是如淨智。既彼理智無有別體。是故真如境界也。

[Treatise:] What realm is realized? [It is tathatā] ... it is called the dharmakāya. [Commentary:] This distinguishes the essence of realization. "What realm is realized? It is tathatā": this presents the Dharma that is realized. As for "because, relying on the evolving consciousness, it is taken as a realm," and so forth: this resolves an external doubt and objection. Since experiential integration has been called realization, within it there is no distinction between subject and object; why then is the ultimate spoken of as a realm? Because, relying on the evolving aspect simultaneous with realization-cognition, which is able to apprehend a realm, the ultimate is spoken of as an object. In order to show that although the bodhisattva realizes tathatā, it is not yet purely so, the evolving consciousness is provisionally spoken of. But in actual realization, experiential integration with tathatā leaves no distinction between principle and cognition; how could there be an objective realm? "Only the cognition of tathatā is called the dharmakāya": this concludes by clarifying that it is not an object. That is to say, the realizing bodhisattva is called the dharmakāya. The dharmakāya is solely suchness-pure cognition. Since between that principle and cognition there is no separate essence, it is therefore the realm of tathatā.