大乘起信論廣釋卷第三．四．五 5.23

5.23

論。菩薩發是至見法身　釋曰。上顯發心相。次明利益。於中有四。初顯勝德。二明微過。三通權教。四歎實行。初中有二。初明自利功德。後顯利他功德。此初也。發是心者。前三心也。由其直心正觀真如。深心悲心助顯真故。而能少分見自法身。謂依以觀於人空門相□而見故云少分。新論名為見法身。以其法身無自他別。亦即是見之法身。

[Treatise:] When a bodhisattva arouses this [mind, … down to:] seeing the dharmakāya.
[Commentary:] Above, the characteristics of arousing the aspiration were revealed; next, the benefits are explained. Within this, there are four parts: first, revealing the supreme virtues; second, explaining subtle faults; third, resolving the provisional teachings; fourth, praising true practice. Within the first, there are two parts: first, explaining the merit of self-benefit; later, revealing the merit of benefiting others. This is the first. 'Arousing this mind' refers to the aforementioned three minds. Because one's straightforward mind directly contemplates tathatā, and the profound mind and mind of compassion aid in revealing the real, one is able to see one's own dharmakāya in a minor portion. This means that based on contemplating the gate of personal emptiness […] one sees it; hence, it is called 'in a minor portion'. In the new translation, it is named 'seeing the dharmakāya', because as the dharmakāya has no distinction between self and other, it is simply the dharmakāya that is seen.