大乘起信論義記 3.345

3.345

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.