金剛三昧經論 1.79

1.79

論曰：此是正對問意。於中有二：先遮、後許。既非始入，故非有學；亦無終出，故非無學。又無能住之心，故非有學；不無無住之心，故非無學。此是俱遮，遮止句也。無有學不學是即無學者，以無別所學即不是能學，由是義故許是無學。此依非有學義許是無學也。非無有學是為所學者，雖非有住之觀，非無無住之行，以是義故許是有學。既有學故下地所學，此依非無學義，許是有學也。此是俱許，自在答也。

The treatise states: This directly addresses the intention of the question. Herein there are two aspects: first negating, then affirming. Since it is not a first entering, it is therefore not a trainee; since there is also no final exiting, it is therefore not an adept. Furthermore, since there is no mind that can abide, it is therefore not a trainee; since it is not devoid of a mind without abiding, it is therefore not an adept. This is a double negation, sentences of refutation. As for 'there being neither trainee nor non-trainee, this then is the adept,' because there is no distinct object to be trained in, there is no one who can train; through this meaning it is conceded to be an adept. This concedes it to be an adept based on the meaning of 'not a trainee.' As for 'not being without a trainee, this is what is trained in,' although it is not a contemplation of having abiding, it is not without the practice of non-abiding; through this meaning it is conceded to be a trainee. Since there is training, it is what is trained in on the lower stages; this concedes it to be a trainee based on the meaning of 'not an adept.' This is a double affirmation, an unhindered response.