大乘起信論略述 2.229

2.229

論。所謂雖念至性不可得　述曰。下顯行相。於中有二。初顯順理俱行止觀。後顯對治俱行止觀。此初也。所謂已下初明即止而修。於觀自性無生者。約非有義以明止也。業果不失者。約非無義以明觀也。此二不二故云即念。此即順於不動真際建立諸法。良以非有即是非無。故不動止而起觀也。雖念已下後明即觀而修。於止因緣業報約非無義以明觀行。性不可得約非有義以明止行。此二不二亦云即念。此即隨順不壞假名而說實相。以法非無即是非有故。不捨觀而入止也。然此止觀說雖前後。在行者心鎔融。不二之性即實性故。

[Treatise:] "That is to say, although being mindful […] their nature cannot be apprehended." / [Exposition:] The following shows the active aspects. There are two parts: first, showing the calm and contemplation that proceed together in accordance with principle; second, showing the calm and contemplation that proceed together as antidotes. This is the first. From "That is to say" onward, it first explains cultivating within calm: in "contemplating that their self-nature is unborn," this explains calm in terms of the meaning of non-existence; in "karmic fruition is not lost," this explains contemplation in terms of the meaning of non-nothingness. Because these two are non-dual, it says "being immediately mindful." This accords with establishing all phenomena while not moving from the true limit. Because non-existence is precisely non-nothingness, one gives rise to contemplation without stirring from calm. From "Although being mindful" onward, it next explains cultivating within contemplation: in "causes, conditions, karma, and retribution," this explains the practice of contemplation in terms of the meaning of non-nothingness; in "their nature cannot be apprehended," this explains the practice of calm in terms of the meaning of non-existence. Because these two are non-dual, it is also called "being immediately mindful." This accords with explaining the true mark without destroying provisional names. Because phenomena are not nothingness, they are precisely non-existence; thus, without abandoning contemplation, one enters calm. However, although this calm and contemplation are described successively, in the practitioner's mind they are fused and harmonious, for their non-dual nature is indeed the true nature.