釋摩訶衍論 5.33

5.33

已說總標軌則決定門，次說緣相散示生解門。就此門中即有二說。云何為二？一者總說、二者別說。就總說中即有二意。云何為二？一者能緣、二者所緣。言能緣者，即應化身，能為眾生造作成本覺之境界故。如本用熏習者故。言所緣者，即眾生界，一切諸佛所化徒故。如本即是眾生外緣之力故。就別說中即有二門。云何為二？一者有簡擇緣、二者無簡擇緣。如本如是外緣有無量義，略說二種。云何為二？一者差別緣、二者平等緣故。所言有簡擇緣者，即有二意。云何為二？一者能緣之人、二者所緣之境。能緣人者其分齊云何？所謂發心以為其初，如來之地以為其後，能作此緣。所緣境者其分齊云何？所謂通於邪定、不定二種眾生故，復次通於正定聚故。如本差別緣者，此人依於諸佛菩薩等，從初發意始求道時乃至得佛於中，若見若念，或為眷屬父母諸親、或為給使、或為知友、或為怨家、或起四攝，乃至一切所作無量行緣，以起大悲熏習之力，能令眾生增長善根，若見若聞得利益故故。自此已下明善根已成熟未成熟之差別，謂有眾生善根已熟，應化之身即便應時速令得度。亦有眾生善根未熟，應化之身時節久遠令使得度。如本此緣有二種。云何為二？一者近緣速得度故、二者遠緣久遠得度故故。自此已下於近遠緣各開二緣，顯示因果之差別相。云何為二？一者增因緣、二者增果緣。增因緣者，彼二種緣各各增長十地萬行故。增果緣者，彼二種緣各各增長如來之地圓滿果故。如本是近遠二緣分別，復有二種。云何為二？一者增長行緣、二者受道緣故。

Having explained the approach of generally establishing the definitive rules, next is the approach of separately showing the characteristics of conditions to give rise to understanding. Within this approach there are two expositions. What are the two? First is the general exposition; second is the particular exposition. Within the general exposition there are two meanings. What are the two? First is the conditioning agent; second is the object conditioned. The conditioning agent refers to the response and transformation bodies, because they are able to create the realm of original awakening for sentient beings. As the original text states, 'functioning perfuming.' The object conditioned refers to the realm of sentient beings, because they are the disciples taught by all Buddhas. As the original text states, 'the power of sentient beings' external conditions.' Within the particular exposition, there are two approaches. What are the two? First is the condition with selection; second is the condition without selection. As the original text states, 'Such external conditions have immeasurable meanings, but briefly speaking there are two kinds. What are the two? First is differential conditions; second is universal conditions.' Regarding what is called the condition with selection, there are two meanings. What are the two? First is the person who conditions; second is the object that is conditioned. What is the scope of the person who conditions? Beginning with the initial aspiration and ending with the Tathāgata stage, they are able to create this condition. What is the scope of the object conditioned? It extends across sentient beings in both the wrongly determined and undetermined groups, and furthermore extends to the rightly determined group. As the original text states regarding differential conditions: 'This person relies on Buddhas, bodhisattvas, and the like, from the first aspiration when initially seeking the path up until attaining Buddhahood; during this time, whether seeing them or thinking of them, they may become their relatives, parents, or kin, or servants, or friends, or enemies, or give rise to the four means of embracing, and so forth, performing limitless conditional practices, so that through the perfuming power of great compassion, they cause sentient beings to increase their roots of goodness, gaining benefit whether seeing or hearing them.' From here on, the distinction between matured and unmatured roots of goodness is clarified: for sentient beings whose roots of goodness are already mature, the response and transformation bodies immediately cause them to be liberated swiftly according to the time. There are also sentient beings whose roots of goodness are not yet mature, for whom the response and transformation bodies take a long duration to cause them to be liberated. As the original text states, 'These conditions are of two kinds. What are the two? First, proximate conditions, because one swiftly attains liberation; second, distant conditions, because one attains liberation over a long duration.' From here on, within proximate and distant conditions, each is further divided into two conditions to demonstrate the distinct characteristics of cause and effect. What are the two? First is the condition that increases the cause; second is the condition that increases the effect. The condition that increases the cause means that both types of conditions respectively increase the ten grounds and ten thousand practices. The condition that increases the effect means that both types of conditions respectively increase the fulfilled fruit of the Tathāgata stage. As the original text states, 'These proximate and distant conditions are distinguished further into two kinds. What are the two? First, the condition that increases practice; second, the condition of receiving the path.'