起信論疏筆削記 15.48

15.48

疏二：初、牒難釋通。釋無下，指論文。攝論下，正牒難。或問曰：「準《攝論》說，地上菩薩方見報身，云何今文地前亦見耶？」故此牒之。彼據下，正釋通。彼論約證相應說，今論說此菩薩發直等三心，修無住等四方便，隨順真如，不執色相，雖非親證，故見而能信解，深達唯心，故見樂相。雖見樂相，亦不同地上親見微妙，是故前文但云：知彼色相無來去等也。

The commentary has two parts: first, taking up the objection and explaining the resolution. From "Explaining without..." on points to the treatise text. From "The Saṃgraha..." on properly takes up the objection. Someone might ask: "According to what the Mahāyānasaṃgraha says, only bodhisattvas on the bhūmis see the reward body; how is it that the present text says those before the bhūmis also see it?" Hence this is taken up. From "That is based on..." on properly explains the resolution. That treatise speaks in terms of correspondence with realization; the present treatise states that this bodhisattva arouses the three minds, such as the straightforward mind, cultivates the four skillful means, such as non-abiding, complies with tathatā, and does not cling to physical forms. Although they have not directly realized it, therefore they see and can understand with faith, deeply penetrating mind-only, and thus they see the marks of bliss. Although they see the marks of bliss, it is also not like the direct seeing of the subtle and marvelous on the bhūmis; therefore the preceding text merely says: knowing that those physical forms have no coming, going, and so forth.