起信論疏筆削記 14.24

14.24

二、各開中，論　增長行緣者，諸佛為緣，為令三乘行人各增自行，以入正觀故。疏　方便行者，即正觀之方便也。見道已前所修諸行，皆是入理之方便故。論　受道緣，三乘行人入見道已去，親證真如，名為受道。此亦諸佛為緣，令其入證也。疏　四攝者，謂諸佛菩薩為緣，增長彼行人行四攝法，以利他也。三空等者，謂空、無相、無願解脫門，亦是為彼作緣，令其住於三解脫門，以自利也。非謂諸佛欲為眾生作緣，先要內住三空之理。斯二種緣，皆依士釋。

Second, in unfolding each individually: in the treatise, "the condition of increasing practice" means that the Buddhas serve as conditions to cause practitioners of the three vehicles to each increase their own practice in order to enter correct contemplation. The commentary states: "expedient practice" is the expedient of correct contemplation; because all the practices cultivated prior to the path of seeing are expedients for entering the principle. In the treatise, "the condition of receiving the Way" means that practitioners of the three vehicles, having entered the path of seeing, personally realize tathatā, which is termed "receiving the Way." In this case, too, the Buddhas serve as conditions to cause them to enter realization. The commentary states: "the four means of embracing" means that the Buddhas and bodhisattvas serve as conditions to increase that practitioner's practice of the four means of embracing in order to benefit others. "The three emptinesses and so forth" refers to the liberation gates of emptiness, signlessness, and wishlessness; this also means acting as conditions for them to cause them to abide in the three liberation gates to benefit themselves. It does not mean that when the Buddhas wish to serve as conditions for sentient beings, they must first internally abide in the principle of the three emptinesses. These two kinds of conditions are both interpreted as tatpuruṣa compounds.