[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850) › 4.51 # 大乘起信論裂網疏 4.51 大乘起信論裂網疏 4.51 - **Language:** Classical Chinese ### [4.51](https://indike.org/pramana/in.bauddha.taisho.1850.4.51) 從初發心乃至成佛，即是無漏種現體熏內因為能感也。隨所應化而為現身，即是果上真如用熏外緣為能應也。或為父母乃至天王等形，令其見也。或以四攝乃至菩提行緣，令其見且聞也。或作冤家者，如提婆達多等，餘皆可知。四攝，謂布施、愛語、利行、同事。六度，謂施、戒、忍、進、禪、慧。菩提行，謂四種三昧、三十七道品等無量行門。大悲柔軟心者，同體大悲，視諸眾生猶如自己，無粗獷也。廣大福智藏者，圓極修德，等真法性，恒作利益無窮盡也。熏所應化令其見聞者，即是感應道交也。乃至憶念如來等形增長善根者，不唯見聞應化事法能為增上勝緣，即如來及菩薩等所有形像令人憶念瞻禮，並屬真如用熏，良以三身宛然、四德無減故也。速得菩提，名近緣。久遠方得，名遠緣。可見從初發心乃至成佛，並賴善知識緣也。從初發心即賴此緣增行入道，乃至成佛亦賴此緣增行入道。可見若欲增行入道，並賴善知識緣也。福德緣因名增行緣，智慧了因名入道緣。 > "From their initial resolve until they become Buddhas" refers to the internal cause—the manifestation of untainted seeds in the perfuming of the essence—as that which is capable of evocation. "Manifesting bodies according to how they should be transformed" refers to the external condition—the perfuming of the function of tathatā on the level of the fruit—as that which is capable of responding. Appearing "as parents… or forms such as deva-kings" causes them to see. Employing "the four means of embrace… and conditions of bodhisattva practice" causes them both to see and to hear. "Or adversaries" refers to cases like Devadatta; the rest can be understood similarly. The four means of embrace are giving, kind speech, beneficial action, and working together. The six perfections are giving, morality, patience, vigor, meditation, and wisdom. Bodhisattva practice refers to the immeasurable gates of practice such as the four kinds of samādhi and the thirty-seven factors of awakening. "A gentle mind of great compassion" means great compassion of the same essence, seeing all sentient beings just like oneself, without harshness. "A vast treasury of merit and wisdom" means the perfected cultivation of virtue, equal to the true dharmatā, constantly producing benefits without end. "Perfuming those who should be transformed, causing them to see and hear" is the mutual resonance of evocation and response. As for "even remembering the forms of the Tathāgatas and others, thereby increasing their wholesome roots," it is not only seeing and hearing the deeds and dharmas of responsive transformations that can serve as superior augmenting conditions; even the images of the Tathāgatas, bodhisattvas, and others that cause people to remember and pay homage belong to the perfuming of the function of tathatā, precisely because the three bodies are clearly present and the four virtues are undiminished. Attaining bodhi quickly is called a proximate condition. Attaining it only after a long time is called a distant condition. It can be seen that from the initial resolve up to Buddhahood, one relies entirely on the condition of kalyāṇamitras. From the initial resolve one relies on this condition to increase practice and enter the path, and up to Buddhahood one also relies on this condition to increase practice and enter the path. It can be seen that if one wishes to increase practice and enter the path, one relies entirely on the condition of kalyāṇamitras. The auxiliary cause of merit is called the condition that increases practice; the revealing cause of wisdom is called the condition for entering the path. > — English (machine translation) (machine translation) - [Previous: 4.50](https://indike.org/pramana/in.bauddha.taisho.1850.4.50) - [Next: 4.52](https://indike.org/pramana/in.bauddha.taisho.1850.4.52) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1850.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1850~en-mt.4.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.4.51](https://indike.org/pramana/in.bauddha.taisho.1850.4.51) · Pramāṇa