起信論疏筆削記 16.53

16.53

二、外緣。論　或有供養至墮二乘地，盡是辨求大乘者進退之相也。疏　時未滿者，以約鈍根精進者說故。以色見佛者，既以色見聲求，是人行邪道，不能見如來，故前云：不知轉識現故，見從外來，取色分齊，或見如來塑畫形像等。住相供僧者，不能達三輪體空，無住行施也。隨劣教者，此與前起二乘種子別，前則因劣，此則緣劣也。學他迹者，但隨彼而行，自無決擇，斆他外迹，不自照心。此則見他退而還退，或心闌而自退。此等者，結揀，以悲智是菩提心體故。

2. External Conditions. On the treatise's "there are some who make offerings... down to... falling onto the stage of the two vehicles": All of this distinguishes the marks of advance and regression of those who seek the Mahāyāna. On the commentary's "the time is not fulfilled": Because it speaks in terms of those with dull faculties who are vigorous. Regarding "seeing the Buddha through form": Since "seeing me by form and seeking me by sound, this person practices a deviant path and cannot see the Tathāgata"; therefore it was said earlier: not knowing that it is manifested by the transforming consciousness, they see it as coming from outside, grasping the delimitations of form, or seeing sculpted and painted images of the Tathāgata, and so forth. Regarding "making offerings to the Saṅgha while abiding in marks": They cannot comprehend the emptiness of the essence of the three wheels, practicing giving without abiding. Regarding "following inferior teachings": This differs from giving rise to the seeds of the two vehicles earlier; the former was an inferior cause, while this is an inferior condition. Regarding "imitating another's traces": Merely following what that person does without making discernment for oneself, copying another's external traces without examining one's own mind. These people regress when seeing others regress, or their minds slacken and they regress on their own. "These", etc., concludes and excludes them, because compassion and wisdom are the essence of the bodhi-mind.