金剛三昧經論 1.101

1.101

論曰：答意有二，先與、後奪。與者，許生在方便觀，能止心生故。且如世第一法之時，雖止識生，不取於識，而能止心取無而生。當此止時即許是生，以之故言當止是生。過此一念即不取無，不取無故取心不生，以之故言止已無止。此時遠離一切分別故，不住於無止之無，亦不取其自無住心，能所永絕、平等平等。云何是時可得是生？如是答也。

The commentary says: The intent of the answer has two parts: first conceding, then refuting. Conceding means that arising is admitted during the expedient contemplation, because the mind that can cease arises. For instance, at the time of the supreme mundane dharma, although one ceases the arising of consciousness and does not grasp at consciousness, the mind that can cease still arises by grasping at non-existence. At the time of this cessation, it is conceded to be an arising; for this reason it says "while this cessation is an arising." Passing beyond this single thought-moment, one does not grasp at non-existence; because one does not grasp at non-existence, the mind that grasps does not arise; for this reason it says "having ceased, there is no cessation." At this time, because one is far removed from all conceptualizations, one does not abide in the non-existence of non-cessation, nor does one grasp at one's own non-abiding mind; subject and object are forever severed, equally equal. How could it be an arising at such a time? In this way it answers.