大乘起信論略述 2.157

2.157

論。云何為三至起滅故　述曰。此列名釋相也。謂根本智名為真如。體會真心體會真如無分別故。謂後得智本名方便。心妙修遍善巧化生故。阿黎耶識名業識心。二智起時必依此故。此實非是發心之相。欲顯菩薩雖得二智猶有微細生滅之累不同佛地純淨之德。是故攝在發心相耳。

[Treatise:] What are the three? ... because of their arising and ceasing. [Commentary:] This lists the names and explains the marks. That is to say, fundamental cognition is called tathatā, because experientially integrating with the true mind and experientially integrating with tathatā are non-conceptual. That is to say, pṛṣṭhalabdhajñāna is fundamentally named expedient means, because the mind's wondrous cultivation is pervasive, skillfully transforming living beings. The ālayavijñāna is called the karma-consciousness mind, because when the two cognitions arise, they must rely on this. This is not in reality the characteristic of the aspiration; it is meant to show that although the bodhisattva has attained the two cognitions, they still have the burden of subtle arising and ceasing, not being identical to the purely clean virtues of the Buddha stage. Therefore it is subsumed under the characteristics of the aspiration.