大乘起信論義疏 2.19

2.19

自下第二釋用章門，此中有三：一者、總表舉數；二者、「云何」以下，列二章門；三者、釋二章門。「用熏習者」，是顯名也。「即眾生外緣之力」者，謂佛菩薩證如起用，攝化眾生令修善法。自下列章門。「差別緣者」，此應身化也。「平等緣者」，真身攝也。自下第三釋章門。釋二章門故即有二，就初中有三：一者、正釋差別；二者、「此緣有二」以下，就時以辨，謂時遠近也；三者、「是近遠二緣分別」以下，就益以辨。「增長行」者，修行時益。「受道緣」者，得果時益。「平等緣者」以下，釋第二章門。諸佛菩薩久發大願，誓度一切，以此善根熏習力故，自然常隨一切眾生，隨應見聞而為示現，謂示如來平等法身也。「以同體智力」者，此觀照彼苦也。令諸眾生依三昧力，平等見佛，此真身攝也。能熏如是。次明所熏人，此中有二：一者、題名舉數，謂此體用勳習分別，有二種也；二者、列名即釋。言「未相應」者，是凡、二乘、地前菩薩也。此中初明體未相應，後明「未得自然」以下，用未相應。言「意意識」者，是七六識也，是妄識心中信順修行，而未能捨離分別之念與實相應也。「未得自在業修行」者，未得無功用自在行也。

Below is the second, explaining the chapter heading of function, which contains three parts: first, generally indicating and stating the number; second, from 'What are they?' onward, listing the two chapter headings; third, explaining the two chapter headings. 'The perfuming of function' is the explicit term. 'Namely, the power of external conditions for sentient beings' means that Buddhas and bodhisattvas realize tathatā and give rise to function, gathering and transforming sentient beings to make them cultivate wholesome dharmas. Below, the chapter headings are listed. 'Differentiated conditions' refers to transformation through the nirmāṇakāya. 'Equal conditions' refers to gathering through the true body. Below is the third, explaining the chapter headings. Explaining the two chapter headings, there are accordingly two parts; under the first, there are three parts: first, directly explaining differentiation; second, from 'These conditions are of two kinds' onward, distinguishing them in terms of time, referring to near or distant time; third, from 'The distinction between these two conditions of near and distant' onward, distinguishing them in terms of benefit. 'Increasing practice' is the benefit at the time of cultivating practice. 'Conditions for receiving the path' is the benefit at the time of attaining the fruit. From 'Equal conditions' onward explains the second chapter heading. All Buddhas and bodhisattvas have long generated great vows, swearing to deliver all; due to the perfuming power of these wholesome roots, they naturally and constantly follow all sentient beings, manifesting in accordance with how they should be seen and heard, which refers to manifesting the equal dharmakāya of the Tathāgata. 'By the wisdom-power of identical essence' refers to contemplating their suffering. Causing all sentient beings, relying on the power of samādhi, to see the Buddha equally—this is the gathering by the true body. The perfuming [factors] are thus. Next, the perfumed persons are explained; here there are two parts: first, stating the title and indicating the number, which refers to the two kinds of distinctions in this perfuming of essence and function; second, listing the names and immediately explaining them. 'Those who have not yet corresponded' refers to ordinary beings, the two vehicles, and bodhisattvas before the stages. Herein, it first explains that essence has not yet corresponded, and later, from 'Having not yet attained spontaneity' onward, that function has not yet corresponded. 'Mind and mental consciousness' refers to the seventh and sixth consciousnesses; it means that within the mind of false consciousness, they believe, accord, and cultivate practice, but are not yet able to abandon conceptual thoughts and correspond with reality. 'Practice without having attained sovereign activity' means not yet having attained effortless, sovereign practice.