大乘起信論義記 2.16

2.16

言各攝一切法者，上立義分中直云攝，今釋中云各攝者，以真如門是染淨通相，通相之外無別染淨，故得總攝。如微塵是瓦器通相，通相之外無別瓦器，瓦器皆為微塵所攝。真如門者，當知亦爾，準以可知。生滅門者，是染淨別相，別相之法，生滅所攝。又以此是真如與緣和合，變作諸法，諸法既無異體，還攝真如門也。以瓦器收微塵等，以此二門齊攝不二，故得說為一心也。

Regarding "each comprehensively subsumes all phenomena": in the Section on Establishing the Meaning above, it simply said "subsumes"; now, in the explanation, it says "each subsumes" because the gate of tathatā is the common mark of defilement and purity, and outside the common mark there are no separate defilements and purities; hence it can comprehensively subsume. Just as fine dust is the common mark of earthenware vessels, and outside the common mark there are no separate earthenware vessels, all earthenware vessels are subsumed by fine dust. The gate of tathatā, it should be known, is also like this; by analogy, it can be understood. The gate of arising and ceasing is the particular marks of defilement and purity; phenomena of particular marks are subsumed by arising and ceasing. Furthermore, because this is tathatā combining with conditions and transforming into all phenomena, since all phenomena have no different essence, they in turn subsume the gate of tathatā. Just as earthenware vessels gather fine dust, etc. Because these two gates equally subsume without duality, they can be described as the One Mind.