大乘起信論廣釋卷第三．四．五 4.17

4.17

論。又麁中至是佛境界　釋曰。次下辨相。於中有二。初約人對顯。後辨相所依。此初也。此中則對三類人說前三染心。是事識故皆名為麁。相中初是我執故。復更為麁。三賢內凡得無我故。能覺此染言凡夫境。故新論云。凡夫智境三中後二是法執故稍細。於初一名麁中之細。後三是本識故皆得名細。於中前二是能所故對後業相故復名麁。始從初住修唯識觀。若入初地契證真如。乃至十地無分別智。能覺此染言麁中細。細等麁菩薩境界。故新論云菩薩智境。第六根本業不相應染能所不分行相微細。於後三中復更為細。唯有如來方能覺了。故言細中之細。是佛境界。新論闕此文義不周。

Treatise: "Furthermore, within the coarse [...] is the realm of the Buddha." Commentary: Next below is the discrimination of characteristics. Herein there are two parts: first, revealing them in relation to persons; second, determining what the characteristics rely upon. This is the first. Here, the former three defiled minds are explained in relation to three classes of persons. Because they are phenomenal consciousness, they are all called coarse. Among these characteristics, the first is attachment to self, so it is even coarser; the inner ordinary beings of the three levels of worthies, because they attain selflessness, can awaken to this defilement; hence it is called the realm of ordinary beings. Thus the new translation says: "the realm of cognition of ordinary beings." The latter two of the three are attachment to dharmas, so they are slightly subtler; compared to the first, they are called the subtle within the coarse. The latter three are fundamental consciousness, so they all get the name subtle. Among them, the first two are the active and passive; compared to the subsequent karmic characteristic, they are again called coarse. From the initial abode cultivating the contemplation of consciousness-only, entering the first bhūmi to realize tathatā, up to the non-conceptual cognition of the tenth bhūmi, one can awaken to this defilement; hence it is said to be subtle within the coarse, coarse within the subtle, the realm of the bodhisattvas. Thus the new translation says: "the realm of cognition of bodhisattvas." The sixth, the non-conjoined defilement of fundamental karma, does not divide active and passive, and its mode of activity is subtle. Among the latter three, it is even subtler; only the Tathāgata can awaken to and understand it. Therefore it says, "the subtle within the subtle is the realm of the Buddha." The new translation lacks this text and its meaning is incomplete.