起信論疏筆削記 6.13

6.13

疏　若約下，二、約真如門釋也。鎔融含攝者，謂消和包納，令彼染淨差別之相無有障礙也。染淨不殊者，出鎔融之相也，謂以一真如理融之，使染即非染、淨即非淨，即染即淨，渾為一味，故云不殊。故下文云：一切諸法唯依妄念而有差別，若離心念，即無一切境界之相，乃至唯是一心，故名真如。斯則生滅門中名為該攝，真如門中名為融攝。該攝則染淨俱存，融攝則染淨俱泯；俱泯故一味不分，俱存故歷然差別。是故二門雖皆言攝，而攝義不同也。下文顯者，相次即辨。

In the commentary, from "If in terms of..." onward, second, explaining in terms of the gate of tathatā. "Melting, harmonizing, containing, and subsuming" means to dissolve, blend, embrace, and take in, so that those differentiated marks of defilement and purity are free of obstructions. "Defilement and purity are not distinct" sets forth the mark of melting and harmonizing; that is, by harmonizing them with the principle of the one tathatā, it makes defilement non-defilement and purity non-purity, so that being both defilement and purity, they blend into one single flavor; hence it is said that they are not distinct. Therefore the text below says: "All dharmas exist with differentiations only based on deluded thoughts; if one is free from thoughts of the mind, there are no marks of any objective realms whatsoever... up to... it is only the One Mind, and is therefore called tathatā." Thus, within the gate of arising and ceasing it is called "comprehending and subsuming," whereas within the gate of tathatā it is called "harmonizing and subsuming." Under "comprehending and subsuming," both defilement and purity are preserved; under "harmonizing and subsuming," both defilement and purity are obliterated. Because they are obliterated, they are of one flavor and undivided; because they are preserved, they are clearly differentiated. Therefore, although both gates speak of "subsuming," the meanings of subsumption are different. What is revealed below will be addressed in due sequence.