起信論疏筆削記 6.29

6.29

舉因望果，在文可見。此中如來并前諸佛，皆約自受用報身所辨，非謂應化知之。以成運者，運即是乘，二義無別，但文變耳。或可二義不同，謂乘以運載為義，今前段約佛本乘，方有載義，故疏云以解乘。今文約從因至果，運義始彰，故論云到如來地，疏云以成運也。然佛是已乘，菩薩是當乘、今乘，於中皆含自運運他之義。即始下，出能所乘體也。始覺為能乘者，即前佛與菩薩也，雖滿分不同，俱屬始覺能乘智也。本覺為所乘者，若約今文，即前一心法為所乘，以對始故言本覺也。若約三大言之，則用大為能乘，體、相二大為所乘。然用即始覺，體相即大覺，大即是乘，持業釋也。乘大性者，但證本覺是乘之大性，或雙證本始也。由是前來標宗，但言法義，不別言乘。今但次於三大言之，亦不別舉題目，解釋分中意亦如是。

"Adducing the cause looking toward the fruit" can be seen in the text. Here, the Tathāgatas and all Buddhas mentioned before are both explained in terms of the svasaṃbhogakāya, not meaning the nirmāṇakāya, as should be understood. "To accomplish conveyancing": conveyancing is precisely riding; the two meanings are not distinct, but merely a variation in phrasing. Or it may be that the two meanings differ: "riding" has the meaning of conveying; now, the preceding passage spoke in terms of what the Buddhas originally rode, so it only then had the meaning of carrying, which is why the Commentary says "to explain riding." The present text speaks in terms of going from cause to fruit, so the meaning of conveyancing is first manifested; hence the treatise says "arrive at the Tathāgata stage," and the Commentary says "to accomplish conveyancing." However, the Buddhas have already ridden it, while the bodhisattvas are to ride it and are presently riding it; both contain within them the meanings of conveying oneself and conveying others. "That is, actualized..." down reveals the essence of that which rides and that which is ridden. That actualized enlightenment is that which rides refers to the aforementioned Buddhas and bodhisattvas; although there is the difference between complete and partial, both belong to the cognizing wisdom that is actualized enlightenment, which is that which rides. That original enlightenment is that which is ridden: if taken according to the present text, it is the aforementioned dharma of the One Mind that serves as that which is ridden, called original enlightenment in contrast to actualized [enlightenment]. If spoken in terms of the three greatnesses, the greatness of function is that which rides, and the two greatnesses of essence and attributes are that which is ridden. However, function is actualized enlightenment, while essence and attributes are great enlightenment; "great" is precisely "vehicle," a karmadhāraya compound. "Riding the great nature": this only realizes that original enlightenment is the great nature of the vehicle, or it realizes both original and actualized [enlightenment]. Because of this, when previously setting out the overarching thesis, it spoke only of the dharma and its meanings, and did not separately speak of the vehicle. Now it speaks of it merely subsequent to the three greatnesses, without separately citing the title; the intent in the section on explanation is also like this.