起信論疏筆削記 8.54

8.54

論　生一切法中，疏三：今初、對前門以通各義。上二下，牒外難。以此下，通釋。狹義如前已見。由含下，正明攝一切也。一切雖多，不出染淨，今有覺義故攝淨，有不覺義故攝染，故云一切法。不言下，明不同二門也。以染淨相兼方成一切。今覺義攝淨不攝染，不覺義攝染不攝淨，斯則二義共攝一切則可，各攝一切則不可。若一心二門之中，則每門已自攝染攝淨，由是不同，故不言各也。

Treatise: "... producing all dharmas." In the commentary there are three [parts]: now, first, comparing with the previous approach to reconcile their respective meanings. Under "The two above...", it cites the external objection. Under "Because of this...", it resolves and explains it. The narrow meaning has already been seen before. Under "By containing...", it directly clarifies that it subsumes all. Although "all" are many, they do not go beyond defilement and purity; now, having the meaning of enlightenment it subsumes purity, and having the meaning of non-enlightenment it subsumes defilement, hence it says "all dharmas". Under "It does not say...", it clarifies how it differs from the two approaches. Because only when defilement and purity are combined do they constitute "all". Now, the meaning of enlightenment subsumes purity but not defilement, and the meaning of non-enlightenment subsumes defilement but not purity; thus, it is acceptable that the two meanings together subsume all, but it is not acceptable that each subsumes all. In the case of the two approaches of the One Mind, each approach already of itself subsumes defilement and subsumes purity; since they differ in this way, it does not say "each".