大乘起信論廣釋卷第三．四．五 5.96

5.96

論。六者至信得增長　釋曰。本覺名如。始覺名來。始本不異名為如來。由能照達一心真如無動念理成此如來。故心真如為如來境。照三昧者。雖未證真。於此理境與信增也。或即二覺名如來境。是修行人所觀境故。謂未成佛始未同本。可說真如為所觀境。若始同本。即是真如理知無別非所觀故。

[Treatise:] Sixth, [their faith in] the realm of the Tathāgata [increases and grows].
[Commentary:] Original awakening is called "tathā" (rú, thusness); initial awakening is called "āgata" (lái, come). When initial and original [awakening] are not different, that is called "Tathāgata" (rúlái). Because one can illuminate and realise the principle of the One Mind's tathatā devoid of moving thoughts and thereby accomplish this Tathāgata, the tathatā of the mind is the realm of the Tathāgata. Illuminating samādhi, although one has not yet realised the real, faith increases with respect to this cognitive object of principle. Alternatively, the two awakenings themselves are called the realm of the Tathāgata, because they are the realm contemplated by the practitioner. That is to say, when one has not yet become a Buddha and the initial has not yet equalled the original, one may say that tathatā is the contemplated object; but if the initial equals the original, it is just tathatā itself, where principle and cognition have no distinction and are not an object of contemplation.