大乘起信論別記 1.19

1.19

言「是二種門，皆各總攝一切法」者，釋上立中是心則攝世出世法。言「以此二門不相離故」者，是釋二門各總攝義。何者？真如門是諸法通相，通相外無別諸法，諸法皆為通相所攝。如「微塵」是法，器通諸相，諸相外無別瓦器，瓦器皆為微塵所攝。真如門亦如是。生滅門者，即此真如，是善不善因與緣和合，反作諸法；雖實反作諸法，而恒不壞真性，故於此門亦攝真如。如微塵性聚成瓦器，而常不失微塵性相，故瓦器門即攝微塵，生滅門亦如是。設使二門雖無別體，二門相乖不相通者，則應真如門中攝理而不攝理事；生滅門中，攝事而不攝理；而今二門互相融通，際限無分，是故皆各通攝一切理事諸法，故言二門不相離故。

Regarding the statement, "These two gates each completely subsume all dharmas," this explains [the statement] in the earlier thesis that "this mind then subsumes mundane and supramundane dharmas." Regarding the statement, "Because these two gates are not separate from each other," this explains the meaning of the two gates each completely subsuming [all dharmas]. Why is this? The gate of tathatā is the universal characteristic of all dharmas; outside the universal characteristic there are no separate dharmas, and all dharmas are subsumed by the universal characteristic. Just as subtle dust is the dharma [essence], and earthenware vessels encompass the various characteristics, and outside the various characteristics there are no separate earthenware vessels, so earthenware vessels are all subsumed by subtle dust. The gate of tathatā is also like this. As for the gate of arising and ceasing, it is this very tathatā which, as the cause of good and non-good, combines with conditions to turn into all dharmas; although it truly turns into all dharmas, it never destroys its true nature; therefore, this gate also subsumes tathatā. Just as the nature of subtle dust gathers to form earthenware vessels, yet constantly does not lose the nature and characteristics of subtle dust, so the gate of earthenware vessels immediately subsumes subtle dust; the gate of arising and ceasing is also like this. Supposing that although the two gates have no separate essence, their characteristics were mutually contradictory and did not interpenetrate, then in the gate of tathatā principle would be subsumed but not principle and phenomena; and in the gate of arising and ceasing, phenomena would be subsumed but not principle. But now the two gates are mutually interfused and unified, with no demarcation of limits; therefore, they each universally subsume all dharmas of principle and phenomena. Hence it is said: "Because the two gates are not separate from each other."