釋摩訶衍論 8.6

8.6

論曰：言是中依未入正定聚眾生者，即是所治，所謂所化之境界故故。說修行信心分者，即是能治，所謂能化之教法故。所化境界其量云何？謂攝二聚之眾生故。云何為二？一者邪定聚、二者不定聚，是名為二。所以者何？此二眾生皆悉未入正定聚故。言契當者，其相云何？謂二眾生中各契教說故。契相云何？謂欲邪定聚眾生故，說信心門。欲彼不定聚眾生故，說修行門。所以者何？進入次第，其法爾故。謂未信人先起信故，其已信人直修行故。復次通利益故。

The commentary states: The phrase "Herein, on account of sentient beings who have not yet entered the group of the definitely right" is what is to be remedied, namely the objective sphere of those to be transformed. The phrase "the section on cultivating faith and practice is explained" is the remedy, namely the teaching that is capable of transforming. What is the scope of the objective sphere of those to be transformed? It refers to subsuming sentient beings of two groups. What are the two? First is the group of the definitely wrong; second is the indeterminate group. These are called the two. Why? Because these two [groups of] sentient beings have both not yet entered the group of the definitely right. As for "correspondence", what are its characteristics? It means that the teaching spoken corresponds respectively to the two [groups of] sentient beings. What are the characteristics of this correspondence? It means that on account of sentient beings of the definitely wrong group, the gate of faith is explained; on account of sentient beings of the indeterminate group, the gate of practice is explained. Why? Because the order of entry is intrinsically so. That is, those who lack faith first generate faith, while those who already have faith directly cultivate practice. Furthermore, it is because it universally brings benefit.