釋摩訶衍論 5.36

5.36

已說分剖散說門，次說盡不盡別門。此門為明何義？為欲顯示一切妄法非道理故，無始有終。一切淨法契道理故，有始無終故。復次為欲顯示真妄二法，極相違故，不俱行故。復次為欲顯示真妄二法，無有勝劣，其體相等，無有廣狹，其作業同故。如本復次染法從無始已來熏習不斷，乃至得佛後即有斷，淨法熏習即無有斷，盡於未來。此義云何？以真如法常熏習故，妄心則滅。法身顯現起用熏習故，無有斷故。

The analytical explanation has been explained; next is the gate of the distinction between exhaustion and non-exhaustion. What meaning is this gate intended to clarify? It is intended to show that because all delusionary phenomena do not accord with principle, they have a beginningless past and an end; and because all pure phenomena accord with principle, they have a beginning and no end. Furthermore, it is intended to show that because the two kinds of dharmas, the real and the delusionary, are diametrically opposed, they do not operate together. Furthermore, it is intended to show that between the two kinds of dharmas, the real and the delusionary, there is no superiority or inferiority, their essences are equal, there is neither wide nor narrow, and their operations are identical. As the basic text states: 'Furthermore, defiled dharmas have continuously perfumed from the beginningless past down to the achievement of Buddhahood, after which there is an end; but pure dharmas' perfume has no end, lasting to the end of the future. What is the meaning of this? Because the dharma of tathatā constantly perfumes, the delusionary mind is extinguished, and the dharmakāya manifests to arouse the perfume of function; hence there is no interruption.'