大乘起信論義記 2.185

2.185

初中一切世間境界悉現者，明一切法離此心外無別體性，猶如鏡中能現影也。不出者，明心待熏故變現諸法，非不待熏而自出也。不入者，離心無能熏故，不從外入也。不失者，雖復不從內出外入，然緣起之法顯現不無，故云不失也。不壞者，諸法緣集，起無所從，不異真如，故不可壞。如鏡中影非刃能傷，以同鏡故不可壞也。常住一心者，會相同體。「以一切法」下，釋成同鏡所由。以於心中顯現無出入等故，即無體性，無體性故，本來平等不異真如，故云常住一心乃至真實性故。

First, regarding “all worldly objects of cognition appear entirely within it”: this explains that all phenomena have no separate essence outside of this mind, just as reflections can appear in a mirror. “Without exiting” explains that because the mind depends on perfuming to transform and manifest the various phenomena, they do not emerge spontaneously without depending on perfuming. “Without entering” means that since there is nothing capable of perfuming apart from the mind, they do not enter from the outside. “Without being lost” means that although they neither emerge from within nor enter from without, the phenomena of pratītyasamutpāda nevertheless manifest and are not non-existent; hence it says “without being lost.” “Without being destroyed” means that all phenomena are gathered by conditions and their arising has no source from which they come; they are not different from tathatā, and therefore cannot be destroyed. Just as a reflection in a mirror cannot be harmed by a blade, because it is identical with the mirror it cannot be destroyed. “Constantly abiding in the One Mind” integrates the marks into the same essence. The text from “because all phenomena” onward explains the reason why they are identical with the mirror. Because their manifesting within the mind is free of exiting, entering, and so forth, they lack independent essence; lacking independent essence, they are originally equal and not different from tathatā. Hence it says “constantly abiding in the One Mind,” down to “true nature.”