大乘起信論略述 1.51

1.51

論。是二種門至攝一切法　述曰。此下二門該攝。於中有二。初正顯。後釋成。此初也。即釋立中是心即攝世間法等。上以一心所該二門故。直言是心攝一切法。今以二門通別相收言各總攝。謂真如門是染淨通相。通相之外無別染淨。染淨皆為通相所攝。故真如門總攝諸法。生滅門者即此真如與緣和合變作染淨。而恒不失本真如性。故別相門亦攝真如。是故亦攝一切法也。

[Treatise:] These two aspects […] gather all dharmas. [Exposition:] Below this is the two aspects encompassing [all dharmas]. Within it there are two parts: first, properly revealing; second, explaining and establishing. This is the first. This explains that in the establishment [above], "this mind gathers mundane dharmas," and so forth. Above, because the one mind encompasses the two aspects, it directly stated that this mind gathers all dharmas. Now, because the two aspects mutually subsume each other in terms of universal and specific characteristics, it says that each comprehensively gathers. That is to say, the aspect of suchness is the universal characteristic of defilement and purity; outside the universal characteristic, there is no separate defilement or purity, and defilement and purity are all gathered by the universal characteristic. Therefore, the aspect of suchness comprehensively gathers all dharmas. As for the aspect of arising and ceasing: this very suchness combines with conditions to transform into defilement and purity, yet never loses its fundamental nature of suchness. Therefore, the aspect of specific characteristics also gathers suchness. Hence, it also gathers all dharmas.