大乘起信論廣釋卷第三．四．五 4.53

4.53

論。差別緣者至若見若念　釋曰。次下辨釋。於中有二。先明差別緣。後釋平等緣。前中又二。先總後別。總中亦二。初明感用因。後正明用相。此初也。言此人者。機欲之人。即是凡小差別之機。佛菩薩者。出外緣體。謂從初住乃至佛果。為彼凡小作別緣也。初發意下明所感緣修行時也。若見若念者。明行者心感用器也。謂見其身形念其德。由此便能感勝用也。

[Treatise:] "As for differentiated conditions [...] whether seeing or remembering." [Commentary:] Next below, analyzing and explaining. In this there are two parts: first, explaining differentiated conditions; later, interpreting equal conditions. In the former there are also two parts: first, general; later, specific. In the general there are also two parts: first, explaining the cause that evokes the activity; later, properly explaining the marks of the activity. This is the first part. "This person" refers to a person of receptive capacity and inclination, which is precisely the differentiated capacity of ordinary beings and the small [vehicle]. "Buddhas and bodhisattvas" brings out the substance of external conditions; that is, from the first dwelling up to the fruit of Buddhahood, they act as differentiated conditions for those ordinary beings and small [vehicle practitioners]. From "the initial resolve" below: clarifying the time of practice for those conditions that are evoked. "Whether seeing or remembering": clarifying that the practitioner's mind is the vessel that evokes the activity; that is, seeing their physical form and remembering their virtues, through this they are immediately able to evoke the superior activity.