大乘起信論義記 3.345

3.345

初中有二：初、自利功德，謂十解菩薩依比觀門見於法界故，云少分見也，亦可依人空門見法身故。二、以見法身下，明八相益生，即利他功德。十解初發心住中，能作此事。然是菩薩下，明其微過，於中二：先異地上，後異凡愚。前中言未名法身者，以未證真，但依信力見於少分，故異於地上也。以其過去下，釋異所由。於中，初、往業未亡；次、微苦猶續下，顯異凡。既聞業苦未亡，則謂與凡夫無異。今明菩薩於報脩短而得自在，不由惑業故，云非業繫；以留惑益生悲願之力故，云以大願等力也。

In the first part there are two: first, self-benefiting merits, meaning that bodhisattvas of the ten understandings see the dharma realm on the basis of inferential contemplation, hence it is said that they “attain a partial vision”; alternatively, it is because they see the dharmakāya on the basis of the gate of the emptiness of persons. Second, from “Because of seeing the dharmakāya” onward clarifies the eight phases benefiting sentient beings, which are other-benefiting merits. In the abode of initial generation of the mind among the ten understandings, one is able to perform these matters. From “However, this bodhisattva” onward clarifies their subtle faults, within which there are two parts: first, distinguishing them from those on the grounds; second, distinguishing them from ordinary fools. In the former, “is not yet named dharmakāya” means that because they have not yet realized reality and only see a partial aspect based on the power of faith, they are distinguished from those on the grounds. From “because their [outflow-tainted karma] from the past” onward explains the reason for the distinction. Within this: first, past karma has not vanished; next, subtle suffering continues, showing the distinction from ordinary beings. Hearing that karma and suffering have not vanished, one might think they are no different from ordinary beings. Now it is clarified that the bodhisattva has sovereignty over the length or brevity of retribution and does not depend on afflictions and karma; hence it is said, “they are not bound by karma.” Because of the power of compassionate vows to retain afflictions to benefit sentient beings, it says “because of having the [sovereign] power of great vows,” and so forth.