起信論疏筆削記 17.20

17.20

二、微過中，疏　未證等者，但比觀相應，未離分別故。異所以者，此明先世所造世間業因，通於善惡，斯往業不亡也。論　微苦者，二意：一者變易行苦、二者隨業有分段苦。以得自在，不同凡夫，故云微苦。脩短等者，變易之身願智所資，無定齊限，能變麁身為細質、易短命為長年，故云自在。留惑等者，以有大願故，留煩惱不斷，潤生受報。以有大智故，能自在隨意長短，不為惑染。非同凡夫，為煩惱所使，不能斷也。斯則未名法身，故異地上。以其下，是所以非業繫，故異凡夫。以有下，是所以既上異聖人、下殊凡品，故當賢位。

Second, under "Slight Faults":
Regarding the Commentary's "Not yet realized..." and so forth: they merely correspond through inferential contemplation and are not yet free from conceptual differentiation. As for "different reasons": this clarifies that the mundane karmic causes created in past lives apply to both good and evil; thus past karma is not lost.
Regarding the Treatise's "Slight suffering": there are two meanings: 1. the suffering of the conditioned nature of inconceivable transformation [death]; 2. having samsaric suffering in portions in accordance with karma. Because one has attained mastery, unlike an ordinary person, it is called "slight suffering."
Regarding "Long or short..." and so forth: the body of inconceivable transformation is sustained by vows and wisdom, having no fixed limit; one is able to transform a coarse body into a subtle substance, and alter a short life into long years; hence it is called "mastery."
Regarding "Retaining afflictions..." and so forth: because of having great vows, one retains afflictions without severing them, so as to moisten rebirth and receive retribution. Because of having great wisdom, one is able to freely extend or shorten [life] at will, without being defiled by afflictions. It is not like an ordinary person, who is driven by afflictions and unable to sever them. This, then, is not yet called the dharmakāya, and therefore differs from those on the stages (bhūmis).
"Because..." and below: this is the reason why one is not bound by karma, and thus differs from ordinary people.
"Because of having..." and below: this is the reason why, since one differs above from the noble ones and is distinct below from the ordinary rank, one corresponds to the rank of the worthy.