大乘起信論廣釋卷第三．四．五 4.52

4.52

論。如是外緣至平等緣　釋曰。次約緣別顯於中有三。謂標列釋。此二文也。若別釋者。准有六義。一差別根。論說此人凡小別故。二差別人。從初發意至佛別故。三差別相。若見若念相差別故。四差別緣。作父母等緣差別故。五差別行。以四攝行別別攝故。六差別益。若見若聞利益別故。平等緣者。亦有六義。一平等人。一切法佛及菩薩故。二平等願。皆願度□等眾生故。三平等心。自然熏習常不捨故。四平等行。同體智力為行體故。五平等益。隨應見聞現作業故。六平等機。依於三昧平等見故。雖有六義。其要有二。一約機。二約緣。言約緣者。化身多門名差別。根身稱性名平等。言約機者。散心所見名差別。定心所見名平等。於二義中復有二義。平等差別。差別平等。平等差別者。謂佛菩薩普皆攝益無怨親相隨差別根差別現故。差別平等者。謂佛菩薩雖為差根現差別相而無所簡悉普遍故。

[Treatise:] "Such external conditions [...] equal conditions." [Commentary:] Next, specifically revealing it in terms of conditions. In this there are three parts: the presentation, the enumeration, and the explanation. These are the two texts [of presentation and enumeration]. If explained specifically, in accord [with the text] there are six meanings: First, differentiated faculties: the Treatise states this person has the distinction between ordinary beings and the small [vehicle]. Second, differentiated persons: from the initial resolve up to the Buddha, there are distinctions. Third, differentiated marks: whether seeing or remembering, the marks are differentiated. Fourth, differentiated conditions: acting as parents and the like, the conditions are differentiated. Fifth, differentiated practices: individually gathering them in through the practices of the four means of embracing. Sixth, differentiated benefits: whether seeing or hearing, the benefits are differentiated. As for the equal conditions, there are also six meanings: First, equal persons: all dharmakāya Buddhas and bodhisattvas. Second, equal vows: all vow to liberate [...] equal sentient beings. Third, equal mind: spontaneously perfuming, constantly never abandoning. Fourth, equal practice: taking the power of cognition of identical substance as the essence of practice. Fifth, equal benefit: manifesting actions according to what should be seen or heard. Sixth, equal capacity: based on samādhi, seeing equally. Although there are six meanings, their essentials are two: first, in terms of capacity; second, in terms of conditions. Speaking in terms of conditions, the many gates of the nirmāṇakāya are called differentiated; the faculties and physical body matching the nature are called equal. Speaking in terms of capacity, what is seen with a distracted mind is called differentiated; what is seen with a concentrated mind is called equal. Within the two meanings there are further two meanings: equal differentiatedness, and differentiated equality. Equal differentiatedness means that the Buddhas and bodhisattvas universally embrace and benefit, without marks of enmity or affection, manifesting differentially according to differentiated faculties. Differentiated equality means that although the Buddhas and bodhisattvas manifest differentiated marks for differentiated faculties, they make no discrimination and are entirely pervasive.