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# 起信論註 1.10

起信論註 1.10

- **Language:** Classical Chinese

### [1.10](https://indike.org/pramana/in.bauddha.taisho.2815.1.10)

論是二種門皆各總攝一切法　述曰。此下二門說攝。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（答。等者等取真如生滅二門說攝。世門則是生滅。出世門者則是真如）故言等。上以一心說二門。是染淨通相。通相之外無別。是故染淨染淨皆為通相。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 each completely subsume all dharmas. \[Commentary:\] Below, this explains the subsumption by the two aspects. Within this, there are two parts: first, properly showing it; later, explaining and establishing it. This is the first part. That is, it explains the thesis that this mind subsumes worldly dharmas, and so forth. (Answer: "And so forth" includes the subsumption spoken of by the two aspects of tathatā and arising and ceasing; the worldly aspect is arising and ceasing, and the supramundane aspect is tathatā.) Hence it says "and so forth". Above, the one mind was said to have two aspects; this is the common characteristic of defilement and purity. Outside the common characteristic, there is nothing separate. Therefore, defilement and purity are both subsumed by the common characteristic; hence the aspect of tathatā completely subsumes all dharmas. As for the aspect of arising and ceasing, it is this very tathatā which, in conjunction with conditions, transforms into defilement and purity, yet constantly does not lose its original nature of tathatā. Therefore, the aspect of particular characteristics also subsumes tathatā; hence it also subsumes all dharmas.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2815~en-mt.1.10) — English, machine translation

## Linked texts (1)

- [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.51) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2815.1.10](https://indike.org/pramana/in.bauddha.taisho.2815.1.10) · Pramāṇa
