大乘起信論義記 3.504

3.504

前中言自性無生者，約非有義以明止也。業果不失者，約非無義以明觀也。此二不二故云即也。此順不動真際而建立諸法，良以非有即是非無故，能不捨止而修觀。次言雖念因緣即性不可得者，明即觀之止，此順不壞假名而說諸法實相，以非無即是非有故，能不捨觀而修止。此說時有前後，然在行心鎔融不二，不二之性即是實性。理味在此，宜可思之。

In the former, stating that the intrinsic nature is unarisen clarifies calming in terms of the meaning of non-existence. That karmic fruits are not lost clarifies insight in terms of the meaning of non-nonexistence. Because these two are non-dual, it says "straightaway". This accords with establishing all dharmas without moving from the true limit; indeed, because non-existence is precisely non-nonexistence, one is able to cultivate insight without abandoning calming. Next, stating that although one considers causes and conditions, their nature is straightaway ungraspable clarifies the calming that is identical with insight; this accords with speaking of the true mark of all dharmas without destroying conventional designations; because non-nonexistence is precisely non-existence, one is able to cultivate calming without abandoning insight. In explanation there is a before and an after, yet in the practitioner's mind they are fused and non-dual; the nature of non-duality is itself the real nature. The flavour of the principle lies here, and it should well be pondered.