大乘起信論裂網疏 1.61

1.61

統論因緣所生皆是有法，皆悉即空假中，皆可顯示摩訶衍義。故曰：心、佛、眾生三無差別。但初機之人若令觀於佛法則疑太高，若令觀眾生法則疑太廣，所以秖令觀心。又恐人謬謂眾生心外別有真心，故但立一切眾生心以為所觀境也。夫舉佛法則攝一切心法及眾生法，舉眾生法則攝一切佛法及以心法；今舉眾生現前介爾心法，則攝一切眾生法及佛法，故云攝一切世間、出世間法也。依此眾生現前介爾心法顯示摩訶衍義，則一顯示一切顯示，隨舉一一眾生法、一一佛法，無不皆是摩訶衍義矣。故《法華》云「七寶大車，其數無量」也。

Speaking comprehensively, everything produced by causes and conditions is a subject of attributes; all are identical to emptiness, conventionality, and the middle; all can reveal the meaning of the Mahāyāna. Therefore it is said: mind, Buddha, and sentient beings—these three are without distinction. However, if beginners are told to contemplate the Buddha-Dharma, they will doubt it is too elevated; if told to contemplate the Dharma of sentient beings, they will doubt it is too vast; therefore they are only told to contemplate the mind. Furthermore, fearing that people might mistakenly think that outside the minds of sentient beings there is another true mind, it merely establishes the minds of all sentient beings as the object of contemplation. Indeed, if one brings up the Buddha-Dharma, it subsumes all mind-phenomena and sentient-being-phenomena; if one brings up the phenomena of sentient beings, it subsumes all Buddha-Dharma and mind-phenomena. Now, bringing up the present, minuscule mind-phenomenon of sentient beings, it subsumes all sentient-being-phenomena and the Buddha-Dharma; therefore it says that it "subsumes all worldly and world-transcending phenomena." Revealing the meaning of the Mahāyāna based on this present, minuscule mind-phenomenon of sentient beings, once one is revealed, all are revealed; whichever single sentient-being-phenomenon or single Buddha-phenomenon is brought up, there is none that is not the meaning of the Mahāyāna. Therefore the Lotus Sūtra says, "The great carts adorned with seven jewels are immeasurable in number."