起信論疏筆削記 16.46

16.46

論　得值等者，佛即據位，合是應身，於中隨機現化，不定一種，謂作父母眷屬等，已如前說。今但言佛者，據本而言也，亦可偏舉以佛形得度者說親近、承事、供給、供養。亦可親承者，謂親得承受佛之教誨也。既為現身，必聞法要，即聞法生解，修行信心。疏　行緣者，即用熏習中差別緣也。謂約等者，以前云：因緣具足，乃得成辦，故不可闕。十信心者，謂信進念定慧、施戒護捨願也。於此位中具起四種信心，行五種妙行，修習真如三昧，漸入漸深，以至成熟，堪入初住爾。

On the treatise's "being able to encounter [Buddhas]", etc.: A Buddha, in terms of his station, must be a response body (nirmāṇakāya), within which he manifests transformations according to capacity, not limited to one kind—meaning he acts as parents, kin, and so forth, as explained previously. Here it mentions only "Buddha" from the perspective of the origin; it may also be that it singles out those who are delivered through a Buddha's form to speak of drawing near, serving, providing for, and making offerings to. It may also be that "drawing near and receiving" means personally receiving the Buddha's teachings. Having had a body manifested for them, they must hear the essentials of the Dharma; that is, upon hearing the Dharma, they generate understanding and cultivate the faithful mind. On the commentary's "conditions of practice": This refers to the differentiated conditions within the perfuming of function. Regarding "in terms of", etc.: As stated before, only when causes and conditions are complete can [the practice] be accomplished, and thus they cannot be lacking. The "ten faithful minds" are faith, vigor, mindfulness, samādhi, wisdom, giving, morality, protection, renunciation, and vows. In this stage, one fully gives rise to the four kinds of faithful mind, practices the five kinds of wonderful cultivation, and cultivates the samādhi of tathatā, gradually entering more deeply until maturity, when one is capable of entering the first aboding.