大乘起信論裂網疏 4.51

4.51

"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.