起信論疏筆削記 6.44

6.44

又以下，約二門互攝解。前約二門各攝通別，不同齊門而說，攝義有異。初門通相但明融攝，融則染淨無別，故名為通。後門別相乃是該攝，該則染淨不同，故名為別。今此文中不分通別，只就一義左右說之，便成二門各攝之義。今文所說生滅攝一切時，即是真如攝一切也，以生滅無體，全即理故，故云還攝等。又真如攝一切時，即是生滅攝一切也，以全事之理，非別外故。今此疏文猶闕後義，應合更云：真如既是諸法真性，離真性外無別諸法，還攝生滅門也。若有此文，於義方足，成互攝也。斯則生滅門攝法時，真如門法亦在生滅中；真如門攝法時，生滅門法亦在真如中。如是則真如中所攝染淨，即是生滅門所攝染淨，無二無別，舉一全收，故云二門互攝。故下結云：齊攝不二也。問：疏主何故不說真如攝生滅門耶？答：前文通相已含此意，故不復言也。

From "Furthermore..." onward explains in terms of the two gates mutually subsuming. The preceding was stated in terms of the two gates each subsuming the shared and the distinct, not as identical gates, so the meanings of subsumption were different. In the first gate, the shared aspect merely clarifies harmonious subsumption; merging, then defilement and purity are without difference, and it is thus named "shared." In the latter gate, the distinct aspect is comprehensive subsumption; encompassing, then defilement and purity are different, and it is thus named "distinct." Now, this passage does not divide shared and distinct, but simply speaks of it from one meaning on both sides, which immediately forms the meaning of the two gates each subsuming. What the present text states—that when arising and ceasing subsumes all, that is immediately tathatā subsuming all, because arising and ceasing has no essence and is entirely identical to principle—is why it says "in turn subsumes, etc." Furthermore, when tathatā subsumes all, that is immediately arising and ceasing subsuming all, because the principle that completely constitutes phenomena is not something separate outside them. Now, this commentary text still lacks this latter meaning; it should additionally have said: "Since tathatā is the true nature of all dharmas, and outside the true nature there are no separate dharmas, it in turn subsumes the gate of arising and ceasing." Only if this text were present would the meaning be complete, establishing mutual subsumption. Thus, when the gate of arising and ceasing subsumes dharmas, the dharmas of the tathatā gate are also within arising and ceasing; when the tathatā gate subsumes dharmas, the dharmas of the gate of arising and ceasing are also within tathatā. Being so, the defilement and purity subsumed within tathatā are immediately the defilement and purity subsumed by the gate of arising and ceasing, without duality or difference; to bring up one is to gather all completely, which is why it is called "the two gates mutually subsuming." Therefore the conclusion below states: "Equally subsuming without duality." Question: Why did the commentator not state that tathatā subsumes the gate of arising and ceasing? Answer: The previous passage on the shared aspect already contained this meaning, so it was not repeated.