大乘起信論裂網疏 1.6

1.6

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.