起信論疏筆削記 2.36

2.36

若將下，二、明相攝也。五唯下，以五教為能攝，此論為所攝。後三攝此者，終、頓、圓也，謂此論中說如來藏緣起，是終教；說真如門，是頓教。又真如門是理法界；生滅門是事法界；二門不二，理事無礙法界；一心，是一真法界，此即圓教。故後三教攝得此論。然頓教攝此亦且一往，若以理推，頓教義狹，唯辨真性，如何攝此？若言以有真如義故得彼攝者，此論亦有前二教，義亦應前二攝得此論。此唯下，以此論為能攝，五教為所攝也。攝前四者，此論備有前四義故；不攝圓者，以四法界中唯有三種，而不明事事無礙。以圓教宗於事事無礙義既不全，故非攝彼；然以義推亦合攝彼，彼文四種統唯一真法界，今論一心之體正是一真法界，是彼圓教之宗耳。又彼事事得無礙者，皆由真如隨緣故也。故知真如隨緣，是彼事事無礙之由，故得攝也。若以前科望於此義，前文合云：正唯終教兼於頓、圓也。

From "If we take..." below is the second [section]: explaining mutual subsumption. "The five only..." below: Taking the five teachings as that which subsumes, and this treatise as that which is subsumed. "The latter three subsume this" refers to the final, sudden, and complete [teachings], meaning that in this treatise, explaining the dependent arising of the tathāgatagarbha is the final teaching; explaining the gate of tathatā is the sudden teaching. Furthermore, the gate of tathatā is the realm of dharmas of principle; the gate of arising and ceasing is the realm of dharmas of phenomena; the two gates not being dual is the realm of dharmas of the non-obstruction of principle and phenomena; and the One Mind is the realm of dharmas of the one reality—this is the complete teaching. Therefore, the latter three teachings subsume this treatise. However, that the sudden teaching subsumes this is also merely a provisional statement: if inferred through reason, the meaning of the sudden teaching is narrow, only discerning the true nature; how could it subsume this? If one says that because it has the meaning of tathatā it is subsumed by that [teaching], then this treatise also possesses the previous two teachings, and by meaning the previous two should likewise subsume this treatise. "This only..." below: Taking this treatise as that which subsumes, and the five teachings as that which is subsumed. Subsuming the former four: because this treatise fully possesses the meanings of the former four. Not subsuming the complete [teaching]: because among the four realms of dharmas there are only three kinds, and it does not clarify the non-obstruction of phenomena and phenomena. Since the complete teaching takes the non-obstruction of phenomena and phenomena as its main purport, and [this treatise's] meaning is thus not complete, it does not subsume that [teaching]. Yet if inferred through reason, it also should subsume that: in that text, the four kinds are integrated only in the realm of dharmas of the one reality, and the essence of the One Mind in the present treatise is precisely the realm of dharmas of the one reality, which is the main purport of that complete teaching. Furthermore, that phenomena and phenomena achieve non-obstruction in that [teaching] is entirely due to tathatā according with conditions. Thus we know that tathatā according with conditions is the reason for the non-obstruction of phenomena and phenomena there; hence it can subsume it. If the previous heading is considered against this meaning, the previous text should have said: "Principally only the final teaching, concurrently with the sudden and complete."