大乘起信論廣釋卷第三．四．五 4.56

4.56

論。此緣有二至遠得度故　釋曰。次下別開。於中有二。先開近遠。後開解行。此初也。謂諸眾生總有二種。一真熏有力根熟之者。二真熏無力根未熟者。初可速度不令過時。與作近緣後未堪度而亦不捨。與作遠緣即遺教。經所應度者皆已度訖其未度者作得度緣。成熟者成熟之故已成熟者解脫之故。但由眾生使佛□。是故說大悲普皆攝益。

[Treatise:] "These conditions are of two kinds [...] attain liberation in the distant [future]." [Commentary:] Next below, distinguishing them individually. In this there are two parts: first, distinguishing near and distant; later, distinguishing understanding and practice. This is the first part. All sentient beings generally are of two kinds: first, those whose internal perfuming is powerful and whose faculties are mature; second, those whose internal perfuming is powerless and whose faculties are not yet mature. The former can be swiftly liberated without letting the opportunity pass, serving as near conditions for them; the latter are not yet capable of liberation, yet are also not abandoned, serving as distant conditions for them. That is as the Sūtra of the Buddha's Bequeathed Teaching says: "Those who should be liberated have all already been liberated; for those who are not yet liberated, [I] have created the conditions for their attaining liberation." Maturing those to be matured, and liberating those already matured; it is only sentient beings that cause the Buddha [...]; therefore, it is said that great compassion universally embraces and benefits.