大乘起信論裂網疏 5.83

5.83

約圓融論，秖點信成就中四方便行而為六度，謂此中隨順法性，即行根本方便；此中離慳貪相，離五欲境等，即能止息方便；此中修行施戒等，即生長善根方便；此中六波羅蜜，必為度脫眾生，即大願平等方便也。今一往姑約漸次論之，故云轉勝耳。初無數劫將欲滿者，資糧成就，將入加行位也。於真如中得深解者，二觀為方便道，得入中道第一義觀也。修一切行皆無著者，謂迴事向理，乃至迴因向果，不著三有、不著二乘也。

Discussed in terms of perfect integration, it merely identifies the four expedient practices within the perfection of faith as the six perfections. That is, here, according with the dharmatā is the fundamental expedient of practice; here, being free from marks of stinginess and greed, free from the sense objects of the five desires, and so forth, is the expedient capable of halting; here, cultivating generosity, morality, and so forth, is the expedient of generating and growing good roots; here, the six pāramitās must be for delivering sentient beings, which is the expedient of great vows and equality. For now, discussed tentatively in terms of gradual sequence, it is therefore said to 'turn increasingly superior.'

'The first incalculable kalpa is about to be fulfilled' means that the provisions are completed, and one is about to enter the stage of applied practice. 'A deep understanding is attained within tathatā' means that using the two contemplations as the path of expedients, one is able to enter the contemplation of the supreme truth of the middle way. 'All cultivated practices are free of attachment' means directing phenomena toward principle, and even directing cause toward effect, being attached neither to the three realms of existence nor to the two vehicles.