大乘起信論裂網疏 1.6

1.6

次合釋者，雖復眾生現前介爾心性，即是不可思議大乘，而迷悟因緣染淨熏習，遂有十法界異。謂若迷此一心而起見思十惡，則運載眾生入三惡道，名為跛驢壞車；若知畏三塗苦，修行十善及諸色無色定，則運載眾生到三善道，更能畏三界苦，修行出世戒定慧學，永脫苦輪，則運載眾生入涅槃城，名為羊車；若知十二因緣本自無性，體其本空，永息惑業苦輪，則亦運載眾生入涅槃城，雖乏大悲，猶作眾生增上福田，名為鹿車；若念自他同在苦輪，志願兼濟，具足大悲，發起弘誓，普能運載眾生，漸趣無上大涅槃城，名為牛車；若了達此現前介爾心性，即是不可思議大乘，深觀動心即不生滅，即得入於真如之門，始從名字，運至觀行，乃至究竟，自運功畢，運他不休，名為大白牛車。今言大乘，正指大白牛車，揀非門外三車故也。復次，一切眾生雖復迷此心性，舉體為壞驢車及三車等，然此心性隨緣不變，未嘗不即究竟大乘。譬如真金，雖復用作種種穢器及諸雜器，而金性不改，貴重如故。苟知穢器體即真金，即於穢器得真金用。是故光照阿鼻，不難十地頓超；放下屠刀，便是千佛一數。鸚鵡念佛而焚得舍利，白鴿聞經而轉身作祖。故直指此一切眾生迷妄心性為大乘也。前以大揀小，約對待說，亦即生滅門義；後即小成大，約絕待說，亦即真如門義。一切眾生現前介爾之心，法爾具此二門，不相離故，故名為大乘也。初釋大乘竟。

Next, the combined explanation: although the fleeting mind-nature presently manifest in sentient beings is itself the inconceivable Mahāyāna, due to the causes and conditions of delusion and awakening and the perfuming of defilement and purity, there are consequently the differences of the ten dharmadhātus. That is to say: if one is deluded about this one mind and gives rise to view and thought [afflictions] and the ten unwholesome deeds, this carries sentient beings into the three evil destinies, and is called a lame donkey and broken cart. If one knows to fear the suffering of the three paths, cultivates the ten wholesome deeds, and practices the various dhyānas of the form and formless [realms], this carries sentient beings to the three good destinies; and if one can further fear the suffering of the three realms, cultivate the supramundane learning of precepts, concentration, and wisdom, and forever escape the wheel of suffering, this carries sentient beings into the city of nirvāṇa, and is called the goat cart. If one knows that the twelve links of dependent origination are originally without self-nature, realizes their fundamental emptiness, and permanently puts an end to the wheel of afflictions, karma, and suffering, this likewise carries sentient beings into the city of nirvāṇa; although lacking great compassion, one still serves as an卓越 field of merit for sentient beings, and this is called the deer cart. If one considers that oneself and others are together in the wheel of suffering, resolves to deliver both, is endowed with great compassion, and gives rise to broad vows, being able to universally carry sentient beings gradually toward the supreme great city of nirvāṇa, this is called the bullock cart. If one thoroughly realizes that this fleeting mind-nature presently manifest is itself the inconceivable Mahāyāna, and deeply contemplates that the moving mind is itself unarisen and unceasing, one is then able to enter the aspect of tathatā; starting from the [stage of] names and words, carried to contemplative practice, and all the way to the ultimate, having completed the work of carrying oneself, one carries others unceasingly; this is called the great white bullock cart. Now, in speaking of the Mahāyāna, it refers precisely to the great white bullock cart, selecting it to exclude the three carts outside the gate. Furthermore, although all sentient beings are deluded about this mind-nature, using its whole substance as the broken donkey cart, the three carts, and so forth, yet this mind-nature accords with conditions yet is immutable, and has never failed to be identical to the ultimate Mahāyāna. For example, like real gold: although it is used to make various foul vessels and various mixed vessels, the nature of gold does not change, remaining precious as before. If one knows that the substance of the foul vessel is itself real gold, right within the foul vessel one obtains the use of real gold. Therefore, when light illuminates Avīci, it is not difficult to suddenly transcend the ten grounds; dropping the butcher's knife, one immediately counts among the thousand Buddhas. A parrot mindful of the Buddha is cremated and yields relics; a white pigeon hearing the sūtras turns its body and becomes a patriarch. Therefore, it directly points to this deluded and false mind-nature of all sentient beings as the Mahāyāna. The former selected the great over the small, spoken in terms of relativity, which is also the meaning of the aspect of arising and ceasing; the latter makes the great directly out of the small, spoken in terms of the absolute, which is also the meaning of the aspect of tathatā. The fleeting mind presently manifest in all sentient beings naturally and inherently possesses these two aspects and is not separated from them; therefore it is named the Mahāyāna. The first [part], explaining Mahāyāna, is finished.