大乘起信論廣釋卷第三．四．五 5.111

5.111

論。所謂雖念至性不可得　釋曰。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。雖念諸法自性無生者。約非有義以明止也。即念緣合業果不定者。約非無義以明勸也。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。故示動止而起觀也。雖念已下後明即觀而修於止。雖念因緣善惡業根。約非無義明觀行。而亦即念性不可得。約非有義以明止行。此即隨順不壞假名而說實相。以性非無即是非有故。不捨觀而入止也。然此止觀說雖前後。在行者心鎔融不二。不二之性即實性故。

[Treatise:] That is to say, although one reflects [that all phenomena are by their own-nature unproduced, one also immediately reflects that the combination of conditions and karmic retributions are not lost; although one reflects on cause and condition and good and evil karmic retributions, one also immediately reflects that their nature cannot be attained.]
[Commentary:] Below reveals the active aspects. In this there are two [parts]: first, revealing the calming and contemplation practiced together in accordance with principle; second, revealing the calming and contemplation practiced together as antidotes. This is the first. From "that is to say" onward, it first clarifies cultivating contemplation while in calming. "Although one reflects that all phenomena are by their own-nature unproduced" clarifies calming in terms of the meaning of non-existence. "One immediately reflects that the combination of conditions and karmic retributions are not fixed" clarifies contemplation in terms of the meaning of non-nothingness. Because these two are non-dual, it says "one immediately reflects." This accords with establishing all phenomena while not moving from the true limit. Truly, because non-existence is non-nothingness, it shows activating contemplation without moving from calming. From "although one reflects" onward, it next clarifies cultivating calming while in contemplation. "Although one reflects on the roots of karmic causes and conditions, good and evil" clarifies the practice of contemplation in terms of the meaning of non-nothingness. "And also immediately reflects that their nature cannot be attained" clarifies the practice of calming in terms of the meaning of non-existence. This accords with expounding the real mark without destroying conventional designations. Because nature's non-nothingness is just its non-existence, one enters calming without abandoning contemplation. Although these, calming and contemplation, are spoken of sequentially, in the practitioner's mind they are fused and non-dual. The nature of non-duality is just the real nature.