起信論疏筆削記 2.35

2.35

若於下，二、與論相攝，二：初、定分齊。正唯終教者，以有生滅門，說如來藏隨緣作阿賴耶，成諸染淨義故。兼於頓者，以有真如門，顯體離言，依言辨德故。然雖說兩門，以真如門中但略顯法體而已。如其說迷悟、辨聖凡，論染則二礙、三細、五意、六麁，論淨則二身、三大、四信、五行。具辨染淨熏習，廣明四位階降。說斷證，明解行，但是一切世出世法，皆在生滅門中所明。既而廣略不同，故於二教以判兼正也。

"If in relation to..." is the second [section], subsuming this with the treatise, which has two parts: first, determining the scope. "Directly it is solely the final teaching": because it has the gate of arising and ceasing, expounding the meaning of the tathāgatagarbha according with conditions to make the ālaya and form all defilement and purity. "Concurrently it encompasses the sudden": because it has the gate of tathatā, revealing the essence as detached from words and discerning virtues through words. Yet, although it expounds two gates, in the gate of tathatā it only briefly reveals the essence of dharmas. When it expounds delusion and enlightenment, and discerns sages and ordinary beings—regarding defilement, it discusses the two hindrances, three subtle marks, five consciousnesses, and six coarse marks; regarding purity, it discusses the two bodies, three greatnesses, four types of faith, and five practices. It fully discerns the perfuming of defilement and purity, and extensively clarifies the gradations of the four stages. It speaks of severance and realization, and clarifies understanding and practice; everything belonging to worldly and transworldly dharmas is clarified within the gate of arising and ceasing. Since the extensive and the brief differ, the concurrent and the primary are thus judged in relation to the two teachings.