大乘起信論義疏 1.63

1.63

總而為言，此真識體，唯是法界恒沙佛法，同體緣集互以相成，不離不脫、不斷不異，良以諸法同體緣集，互相成故，無有一法別守自性。雖無守性而無不性，無有守性即是如如一實之門；而無不性，即是真實常樂淨等法界門也。體性常然，古今不變，名湛然常也。

Speaking in general, this substance of true consciousness is solely the Buddha-dharmas [as numerous as] the sands of the Ganges in the dharmadhātu, which assemble through conditions of identical substance and mutually constitute one another, neither separated nor detached, neither severed nor different. Truly, because all phenomena assemble through conditions of identical substance and mutually constitute one another, no single phenomenon separately maintains its own intrinsic nature. Although there is no maintained nature, there is no lack of nature; having no maintained nature is precisely the gate of the one reality of suchness (tathatā); yet not lacking nature is precisely the dharmadhātu gate of true permanence, bliss, purity, and so forth. Its substance and nature are eternally so, changeless from antiquity to the present; this is called serenely permanent.