大乘起信論裂網疏 1.72

1.72

只此眾生現前介爾之心，無法不具、無法不造，所謂隨於染淨緣，具造十法界，遍能出生十界因果。但約九界言之：則三塗等諸惡因果，雖亦此心之用，如以金作穢器、利刀割泥、無上寶珠而作彈丸，不名用大。人天有漏因果，雖亦此心之用，如以摩尼僅貿一衣一食，不名用大。二乘無漏因果，雖亦此心之用，如空守閻浮檀金，不生息利，不名用大。權乘菩薩五通因果，雖有自利利他之用，如以閻浮檀金而作商賈貿易，未能統御自在，亦不名用大；雖又希心極果，如以閻浮檀金作王寶冠，未能拔宅飛昇，亦不名用大。唯有佛乘種性，知此現前介爾之心，體即真如，具無邊德，便能觀察一切妄念無相，自愍愍他，發大誓願，稱性修習，滅無始無明，證本法身，任運起於不思議業，種種自在作用差別，周遍法界，與真如等。譬如以閻浮金，煉作仙丹，便能拔宅飛昇，遊戲自在，故名用大也。

It is simply this momentary mind present right before sentient beings that lacks no dharma and creates no dharma; that is, according with defiled or pure conditions, it fully creates the ten dharmadhātus and is universally able to produce the causes and effects of the ten realms. Yet speaking in terms of the nine realms: the various evil causes and effects of the three miserable realms and the like, though they are also the function of this mind, are like making a vessel for filth out of gold, cutting mud with a sharp knife, or using a supreme jewel as a sling-stone; they are not called the greatness of function. The causes and effects with outflows of humans and devas, though they are also the function of this mind, are like exchanging a cintāmaṇi pearl merely for a single suit of clothes or a single meal; they are not called the greatness of function. The causes and effects without outflows of the two vehicles, though they are also the function of this mind, are like keeping Jāmbūnada gold in vain without producing profit; they are not called the greatness of function. The causes and effects of the five supernormal powers of provisional vehicle bodhisattvas, though possessing the function of benefiting oneself and others, are like engaging in trade and commerce with Jāmbūnada gold without being able to rule freely; they are also not called the greatness of function; and though they further aspire toward the ultimate fruition, it is like making a king's crown out of Jāmbūnada gold without being able to take one's entire household and ascend into heaven; it is also not called the greatness of function. Only those with the gotra of the Buddha vehicle know that this momentary mind present right before them has tathatā as its essence and possesses boundless merits; they are then able to contemplate all deluded thoughts as markless, pity themselves and pity others, make great vows, cultivate in accord with the nature, eradicate beginningless ignorance, realize the original dharmakāya, spontaneously give rise to inconceivable deeds, and exhibit various differentiated functions of complete mastery, pervading the dharmadhātu and equaling tathatā. For example, it is like refining Jāmbūnada gold into an immortal elixir, whereupon one can immediately take one's entire household, ascend into heaven, and roam freely; hence it is called the greatness of function.