大乘起信論廣釋卷第三．四．五 4.57

4.57

論。是近遠至受道緣　釋曰。此開解行也。謂前近遠二緣之中復各開此增受二緣。有義。此中依二行說。今修施等名增行緣。起施等時勝行增故修三惠行名受道緣。由聞思修方入道故。有義。此中依二利說。修自利行名增行緣。自然增長諸勝行故。起利他行名受道緣。受與眾生得道因故。有義。此中約解行說。初令起行名增行緣。未行之者令起行故。後令亡相名受道緣。要離行相方入道故。此解稍親諸大乘教。而前二說二緣相雜不應理者如理應思。然此二緣論文□約釋者。雖多皆即過失。更有妙理智者敘之。

[Treatise:] These proximate and distant [conditions are further divided into two: conditions for increasing practice and] conditions for receiving the Path.
[Commentary:] This is the differentiation of understanding and practice. It means that within the two conditions of proximate and distant mentioned before, each is again divided into these two conditions: increasing [practice] and receiving [the Path]. One opinion holds that this is explained based on the two practices: now cultivating giving and so forth is named the condition for increasing practice, because when generating giving and so forth, superior practice increases; cultivating the practice of the three wisdoms is named the condition for receiving the Path, because only by hearing, contemplating, and cultivating does one enter the Path. Another opinion holds that this is explained based on the two benefits: cultivating practice for one's own benefit is named the condition for increasing practice, because one naturally increases all superior practices; generating practice to benefit others is named the condition for receiving the Path, because one imparts to sentient beings the cause for attaining the Path. Another opinion holds that this is explained in terms of understanding and practice: first causing them to generate practice is named the condition for increasing practice, because one causes those who have not yet practiced to generate practice; later causing them to obliterate marks is named the condition for receiving the Path, because one must be separated from the marks of practice before entering the Path. This explanation is somewhat closer to the various Mahāyāna teachings. As for the previous two explanations where the two conditions are mixed together and not according with principle, one should contemplate this according to principle. However, regarding the commentators who […] concisely explain the treatise text on these two conditions, although they are many, all fall into error; there are further sublime principles that the wise should set forth.