梵網經古迹記 1.78

1.78

述曰：第七、大乘心中，「獨大乘心」者，舉章門也。「獨」謂不共義。次明乘行運載功中，「解解一空」者，雙依二空，證一真法界故。法界同故，了三乘行，皆「一乘」也。如是菩薩乘一空智，雙修福智，名「智乘行乘」也。言「乘智」者，牒上顯運。謂「乘」者，牒上所修福智。「智」者，牒上能修空智。言「心心」者，念念也。剎那剎那任載行者，任用自利。任載行者，任度眾生。言「度三界河」者，度苦也。「度結縛河」者，度惑也。「度生滅河」者，度業也。是故行者坐乘如上，任用載用智相應心，趣入佛海也。故諸眾生未得乘用，但名乘所得度之海。

The commentary says: In the seventh, the Great Vehicle mind, "the unique Great Vehicle mind" introduces the chapter section. "Unique" signifies its unshared meaning. Next, in clarifying the carriage and conveying function of the vehicle's practice, "understanding each single emptiness" means that by relying upon both kinds of emptiness, one realizes the single true dharmadhātu. Because the dharmadhātu is identical, one comprehends that the practices of the three vehicles are all the "One Vehicle." In this way, the bodhisattva mounts the wisdom of the single emptiness and cultivates both merit and wisdom; this is called the "wisdom vehicle and practice vehicle." The phrase "mounting wisdom" takes up the above to display carriage: "mounting" takes up the merit and wisdom cultivated above, while "wisdom" takes up the wisdom of emptiness cultivated above that is capable of cultivating. The phrase "mind after mind" means thought-moment after thought-moment. Carrying the practitioner moment by moment spontaneously operates for one's own benefit. Carrying the practitioner spontaneously delivers sentient beings. "Crossing the river of the three realms" means crossing over suffering. "Crossing the river of bondages" means crossing over afflictions. "Crossing the river of arising and ceasing" means crossing over karma. Therefore, the practitioner sits on the vehicle as described above, and with a mind conjoined with wisdom possessing spontaneous and conveying function, enters into the ocean of the Buddhas. Thus, sentient beings who have not yet attained the vehicle's function are merely called the ocean that is to be crossed over by the vehicle.