大乘起信論廣釋卷第三．四．五 4.62

4.62

論。二者已相至滅無明故　釋曰。此已相應文亦三節。法身菩薩者舉位取人。謂是地下諸菩薩也。得無分別心等者。正顯相應。謂得正體無分別智。是故名得無分別心。得此心故便同佛體。故與諸佛體相應也。以得後智能起化用故。與諸佛用相應也。體中但舉能相應智。用中但舉所相應境。新論具說能所相應智之體用。此影略。其唯依等者。顯其行勝。由證真法所起諸行唯依證智任運而修。非如前位但依依信力云法力自體修也。行增猛故熾盛熏真。能顯真如滅無明。□妄滅真顯行成故也。

[Treatise:] Second, that which is already in accord: [bodhisattvas of the dharmakāya, having attained the non-conceptual mind, are in accord with the substance of the buddhas; having attained the activity that accords with the buddhas, they are in accord with the activity of the buddhas; cultivating practice solely relying on the power of the Dharma and its self-nature, they perfume tathatā with great intensity, manifesting tathatā and] extinguishing avidyā.
[Commentary:] This is "already in accord," and the text also has three sections. "Bodhisattvas of the dharmakāya" adduces the stage to pick out the persons; that is, the bodhisattvas on the grounds. "Having attained the non-conceptual mind," and so forth, directly shows being in accord. This means that having attained the fundamental non-conceptual cognition, they are therefore said to have attained the non-conceptual mind. Because they attain this mind, they are immediately identical with the Buddha's substance; hence they are in accord with the substance of the buddhas. Because they have attained post-attainment cognition and can generate transformative activity, they are in accord with the activity of the buddhas. In substance it merely adduces the cognition that can be in accord; in activity it merely adduces the object with which it is in accord. The New Treatise fully describes the substance and activity of the cognition that can be in accord and the object with which it is in accord; here it is condensed. "Cultivating solely relying," and so forth, reveals the superiority of their practice: the practices generated through realising the true Dharma are cultivated effortlessly, solely relying on the realised cognition; they are not like the previous stage, which merely relies on the power of faith, and thus it says "cultivating through the power of the Dharma and its self-nature." Because practice increases in vigour, it intensely perfumes tathatā, and is able to manifest tathatā and extinguish avidyā. It is because […] delusion is extinguished, truth is revealed, and practice is perfected.