金剛三昧經論 1.105

1.105

論曰：此下第五問答重遣疑情。疑情之言：既言住者，即應是心是法；若不心法，即應言是不住。此言甚深，云何信解？如是疑也。佛答意言：不存能證觀心，不存所證理法，故言不生於心、不生於法。生猶存也。既恒不存心法，非或失念而存，故言是住不心、是住不法。住猶恒也。恒不退失，故名為住。住義如是。彌順不心，何容相違於其間哉？如是正答。下即重顯。

The commentary says: Below, this is the fifth [section], a question-and-answer reiterating the dispelling of doubtful thoughts. The formulation of the doubtful thought is: since you say "abide," it should be mind and be dharma; if it is not mind and dharma, one should say "non-abiding." These words are extremely profound; how can one have faith and understanding? Such is the doubt. The intent of the Buddha's answer says: one does not preserve the contemplating mind that realizes, nor does one preserve the principle and dharma that are realized; hence it says "not giving rise to mind, not giving rise to dharmas." "Arising" is like "preserving." Since one constantly does not preserve mind and dharmas, and does not preserve them through some lapse of mindfulness, it is said that "this is abiding in non-mind, this is abiding in non-dharma." "Abiding" is like "constantly." Constantly not retrogressing is therefore termed "abiding." The meaning of abiding is like this. It accords all the more with non-mind; how could there be any contradiction between them? In this way it answers directly. Below, it re-elucidates.