釋摩訶衍論 7.20

7.20

已說出生善根增長門，次說誓願無邊平等門。此門為明何義？為欲顯示行者當發起十方世界之塵數廣大誓願海，修習十方世界之塵數行因海，攝取十方世界之塵數眾生海，成就十方世界之塵數果滿海，一切皆悉無有餘故。如本四者大願平等方便，所謂發願盡於未來化度一切眾生使無有餘，皆令究竟無餘涅盤故。以隨順法性無斷絕故者，總結其緣。自此已下顯示隨順殊勝之相。以何義故，四門結中皆悉通名隨順法性？為欲顯示法性虛空，其體性廣大圓滿無有邊際，其相用無礙自在無有始終。修彼四門一切行者，亦復如是順順如如，其阿世耶廣大圓滿無分際故。如本法性廣大遍一切眾生，平等無二，不念彼此，究竟寂滅故故。

Having explained the portal of giving rise to wholesome roots and causing them to increase, next is explained the portal of vows that are boundless and impartial. What meaning does this portal clarify? It is intended to show that the practitioner should give rise to an ocean of vast vows as numerous as the dust motes of the worlds in the ten directions, cultivate an ocean of causal practices as numerous as the dust motes of the worlds in the ten directions, gather an ocean of sentient beings as numerous as the dust motes of the worlds in the ten directions, and accomplish an ocean of fulfilled fruitions as numerous as the dust motes of the worlds in the ten directions, all entirely without remainder. Thus the original [text] states: 'Fourth, the skillful means of great and impartial vows, which refers to making vows to transform and cross over all sentient beings to the end of the future so that none remain, causing all of them to ultimately attain nirvāṇa without remainder.' As for 'because of according with the uninterrupted nature of dharmas,' this summarizes its conditions. From this point downward, the marks of excellent accordance are shown. For what reason are all four portals in their conclusions uniformly called 'according with the nature of dharmas'? It is intended to show that the nature of dharmas is like space: its essential nature is vast, perfect, and boundless; its characteristics and functions are unhindered, sovereign, and without beginning or end. All practitioners who cultivate those four portals are also like this, accordant and like reality, because their āśaya is vast, perfect, and without boundaries. Thus the original [text] states: 'Because the nature of dharmas is vast, pervasively present in all sentient beings, impartial and non-dual, not thinking of this or that, and ultimately quiescent.'