大乘起信論義記 2.99

2.99

言能攝一切法者，上二門中云皆各總攝，此中不云各者，以此二義陜於二門故，但明一識；由含二義，故攝一切，不言二義各攝一切。又上文中但云攝而不云生者，以真如門無能生義故。此識之中以不覺熏本覺故，生諸染法流轉生死；以本覺熏不覺故，生諸淨法返流出纏成於始覺。依此二義遍生一切染淨法，故云能生也。下四熏習中廣辨此也。非直相熏能生諸法，亦乃生諸法已不離此心，為此心所攝，如上二門各攝處釋也。

As for "can contain all dharmas": in the above two gates it said that each comprehensively contains [all dharmas]. Here it does not say "each", because these two meanings are narrower than the two gates; it only explains the one consciousness. Because it contains the two meanings, it contains all [dharmas]; it does not say that each of the two meanings contains all [dharmas]. Furthermore, in the text above it only said "contains" and did not say "produces", because the gate of tathatā has no meaning of being able to produce. In this consciousness, because non-enlightenment perfumes innate enlightenment, it produces all defiled dharmas, wandering in saṃsāra; because innate enlightenment perfumes non-enlightenment, it produces all pure dharmas, reversing the flow to emerge from entanglement and accomplishing incipient enlightenment. Relying on these two meanings, it produces all defiled and pure dharmas everywhere; therefore it says "it can produce". This will be discerned in detail below in [the section on] the four perfumings. Not only does mutual perfuming produce all dharmas, but after producing all dharmas they do not depart from this mind, being contained by this mind, just as explained above where the two gates each contain [all dharmas].