四明尊者教行錄 3.84

3.84

答：眾生本心具佛果德，雖迷轉三道，必體包十乘。故《輔行》云：理性車體具度資成，白牛觀照在一念心。是知理乘全駕於佛乘，因德豈慚於果德。所謂不動而運、不行而至。善惡不離於車體，故言更無餘乘；果理要在於行門，方名等賜諸子。妙樂云：人天善惡與法界同，故父果車是子理車，但開其情假名等賜。即其義也。

Answer: The original mind of sentient beings is endowed with the fruit-virtues of the Buddha. Although revolving in delusion through the three paths, its essence necessarily encompasses the ten vehicles. Thus the Fuxing says: 'The substance of the vehicle of principle-nature and its equipment are supportive conditions; the white ox of contemplation and illumination resides in a single thought-moment.' Hence we know that the vehicle of principle fully drives the buddhayāna; how could the causal virtue be inferior to the fruit virtue? This is what is called 'moving without stirring, arriving without travelling.' Good and evil are not separate from the substance of the cart, which is why it is said that 'there are no other vehicles.' The principle of the fruit must reside in the gate of practice, only then is it called 'given equally to all children.' The Miaole says: 'The good and evil of humans and devas are identical with the Dharma-realm; therefore the father's fruit-cart is the child's cart of principle, merely by opening up their feelings is it conventionally called equal bestowing.' This is precisely its meaning.