大乘起信論廣釋卷第三．四．五 5.39

5.39

論。云何為三至起滅故　釋曰。此列名釋相也。真心等者。謂即根本無分別智。即前直心至此證位。正念亦離為證真心。方便心者。謂即後得無分別智。即前深心至此證位。自然遍行一切諸行。前大悲心至此證位。自然利益諸眾生故。雖則不能正證真如。而作證真方便心也。以皆後得故合為一。業識心者。二智所依阿梨耶識。於中雖有轉相現相。而文略故。舉細兼廣。此識雖非發心之相。但顯菩薩雖得二智猶有微細生滅之累不同佛地圓淨之德。是故攝在發心相耳。

[Treatise:] What are the three? […] arising and ceasing.
[Commentary:] This lists the names and explains the marks. "True mind […]": this refers to the fundamental non-conceptual cognition. The previously mentioned straightforward mind reaches this station of realization; correct mindfulness is also left behind to realise the true mind. "Expedient mind": this refers to the subsequent non-conceptual cognition. The previously mentioned profound mind reaches this station of realization, naturally and universally carrying out all practices. The previously mentioned mind of great compassion reaches this station of realization, naturally benefiting sentient beings. Although it cannot directly realise suchness, it acts as the expedient mind for realising the true. Because they are both subsequent [cognition], they are combined into one. "Karmic consciousness mind": the ālayavijñāna on which the two cognitions rely. Although within it there are the marks of manifestation and appearance, because the text is abbreviated, it adduces the subtle to encompass the broad. Although this consciousness is not itself the mark of arousing the mind, it merely shows that even though the bodhisattva has attained the two cognitions, there remains the burden of subtle arising and ceasing, which is not like the fully pure virtue of the Buddha-ground. For this reason, it is subsumed under the marks of arousing the mind.