大乘起信論略述 2.39

2.39

論。云何為二至用相應故　述曰。下釋有二。初未相應。後已相應。凡夫等者。約位舉人。以意意識熏習等者。辨其行劣。凡夫二乘意識熏習。新發意菩薩以意熏習。雖是真如所熏起識。猶有分別未契真如。故云依心力故而修行也。未得已下明未相應。以未證得無分別智。未發顯法身。未同佛體相應也。故云未得無分別心與體相應故。以未證得後得智故。未同諸佛起應化身。未與諸佛用相應也。自在業者。即報化用。言修行者。即後得智。後智能起報化用。故名自在業修業也。

[Treatise:] What are the two? […] concordant with the function.
[Exposition:] Below, the explanation has two parts: first, not yet concordant; next, already concordant. "Ordinary persons" and so on identifies the persons in reference to their stages. "Perfuming by manas and mano-vijñāna" differentiates the inferiority of their practice: ordinary persons and the two vehicles perfume through mano-vijñāna; newly aspiring bodhisattvas perfume through manas. Although it is the consciousness arisen from the perfuming of tathatā, there is still conceptual differentiation and they have not yet accorded with tathatā; hence it says "they cultivate relying on the power of the mind." From "not yet obtaining" downward clarifies being unconcorded: because they have not yet realized non-conceptual cognition and not yet brought the dharmakāya to light, they are not concordant with the identical essence of the Buddha; hence it says "not having obtained the non-conceptual mind, they are not concordant with the essence." Because they have not yet realized subsequent cognition, they have not yet manifested the nirmāṇakāya in the same way as all buddhas, and are not concordant with the function of all buddhas. "Sovereign activity" refers to the function of the enjoyment and transformation bodies. Saying "practicing" refers to subsequent cognition; because subsequent cognition can arouse the function of the enjoyment and transformation bodies, it is called the practice of sovereign activity.