大乘起信論廣釋卷第三．四．五 4.54

4.54

論。或為眷屬至無量行緣　釋曰。下明用相。於中有二。初正明別用。後辨用之益。此初也。前之五句開總成別。一欲令荷以恩慚示為眷屬慚愛以攝生。二欲令悅其供侍示為給使居卑以接物。三欲令慕其行義示為朋友同類以勸發。四欲令厭彼侵誣示為怨家怖之以入道。新論此下更有示現天王等相。欲令仰其感福示天王等協之以從善。五欲令當成聖行故起四攝攝之以令修。新論此下更有六度意欲攝生。義同四攝。乃至已下攝別成總。乃至一切無量行緣皆為眾生外緣之力。

[Treatise:] "Or acting as relatives [...] immeasurable conditions of practice." [Commentary:] Below, explaining the marks of the activity. In this there are two parts: first, properly explaining specific activities; later, distinguishing the benefits of the activities. This is the first part. The preceding five clauses unpack the general into the specific: First, wishing to make them feel indebted and ashamed, manifesting as relatives, embracing beings through shame and affection. Second, wishing to make them delight in offering and serving, manifesting as attendants, dwelling in a lowly position to receive beings. Third, wishing to make them admire their righteous practice, manifesting as friends, encouraging and inspiring them as peers. Fourth, wishing to make them feel disgust toward encroachment and deception, manifesting as enemies, frightening them so that they enter the path. (The new translation below this further has manifesting the marks of heavenly kings and the like: wishing to make them revere their evoked blessings, manifesting heavenly kings and the like, uniting them to follow the good.) Fifth, wishing to make them accomplish noble practices in the future, therefore initiating the four means of embracing to embrace them and cause them to cultivate. (The new translation below this further has the six perfections, the intention being to embrace beings, its meaning being identical to the four means of embracing.) From "even up to..." below: gathering the specific into the general. Even up to all immeasurable conditions of practice, all are the power of external conditions for sentient beings.