大乘起信論義記 3.292

3.292

復次，究竟離妄執者，當知染法、淨法皆悉相待，無有自相可說，是故一切法從本已來，非色非心、非智非識、非有非無，畢竟不可說相。而有言說者，當知如來善巧方便，假以言說引導眾生，其旨趣者皆為離念歸於真如，以念一切法令心生滅不入實智故。

"Furthermore, to be ultimately free from false attachments, one should know that defiled phenomena and pure phenomena are entirely relative, and there is no intrinsic mark that can be spoken of. For this reason, all phenomena from the beginning are neither matter nor mind, neither cognition nor consciousness, neither existent nor non-existent, and their marks are ultimately ineffable. Yet that there are explanations: one should know that this is the Tathāgata's skillful means, using words provisionally to guide sentient beings, the purpose of which is entirely to leave behind conceptual thought and return to tathatā, because thinking of all phenomena causes the mind to arise and cease, preventing entry into true cognition."