大乘起信論裂網疏 1.68

1.68

前云此心真如相，即示大乘體。今云一切法真如者，以心真如即一切法真如，無二真如故也。一切法，即染法、淨法，略則五位百法，廣則百界千如也。隨拈一法，並是真如全體，非是少分，故云性恒平等。悟時無得，迷時無失。又芥子毛端之真如非小，須彌寶剎之真如非大，故云無增無減。一相無相，不可分離，故云無別異也。夫既言一切法，又言在染在淨，是全約生滅因緣。而隨云性恒平等、無增無減，無別異故，則知生滅因緣即是真如門矣，故下文云展轉不相離也。若捨生滅因緣，何由體會真如？若執生滅因緣，又何由了達真如也哉？

Previously it was said that the mark of tathatā of this mind reveals the essence of the Mahāyāna. Here, saying 'the tathatā of all dharmas' is because the tathatā of the mind is precisely the tathatā of all dharmas, there being no two tathatās. 'All dharmas' are defiled dharmas and pure dharmas; in brief, the hundred dharmas of the five categories, and in full, the hundred realms and thousand thusnesses. Any single dharma picked up is in its entirety the whole essence of tathatā, not a partial portion; thus it is said that 'its nature is eternally equal'. At the time of awakening there is nothing gained, and at the time of delusion there is nothing lost. Furthermore, the tathatā of a mustard seed or a hair-tip is not small, and the tathatā of Mount Sumeru or a jeweled land is not great; thus it is said to be 'neither increasing nor decreasing'. Having one mark which is markless and cannot be divided or separated, it is thus said to be 'without distinction'. Now, having spoken of 'all dharmas' and also of 'in defilement or in purity', this is entirely in terms of the causes and conditions of arising and ceasing. Yet immediately stating that 'its nature is eternally equal, neither increasing nor decreasing, and without distinction', one then knows that the causes and conditions of arising and ceasing are themselves the aspect of tathatā; hence the text below says that they are mutually inseparable. If one discards the causes and conditions of arising and ceasing, by what means could one comprehend tathatā? If one clings to the causes and conditions of arising and ceasing, by what means could one thoroughly penetrate tathatā?