[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛三昧經論](https://indike.org/pramana/in.bauddha.taisho.1730) › 2.43 # 金剛三昧經論 2.43 金剛三昧經論 2.43 - **Language:** Classical Chinese ### [2.43](https://indike.org/pramana/in.bauddha.taisho.1730.2.43) 論曰：此是第三顯是。言若寂滅生心不生者，反前若生寂滅心句，遣諸生心，不取生故。心常寂滅無功無用者，反前若生無生心句，離諸生滅起動之相，亦無作意分別功用故。不證寂滅相者，雖遣生起之心。不存寂滅相故。亦不住於無證者，雖無取寂滅相，不墮無證過故。可處無住者，總明離住著過，諸可住處皆無所住故。可住處者，若遣生起則可住寂滅、若遣有證則可住無證，如是可處皆無住故。總持無相者，總顯具功德，謂無生心持諸行德而同一味無差別相故。則無三受等三者，反前內生三受等句，遠離流轉因果相故。悉皆寂滅者，達三受等本來空故。清淨無住者，能達之心無住空故。不入三昧者，能亡世間入定心故。不住坐禪者，亦遣世間住禪靜故。若能如是，則無生起之心亦無分別之行，故言無生無行也。 > The treatise states: This is the third \[part\], which reveals the correct \[position\]. "If the mind that arises from quiescent cessation does not arise" reverses the previous phrase, "if one arouses a mind of quiescent cessation," dispensing with all arising minds by not taking hold of arising. "The mind is constantly quiescent without effort or exertion" reverses the previous phrase, "if one arouses a mind of non-arising," because it is free from the marks of arising, ceasing, and stirring, and also lacks the effort and exertion of deliberate conceptualization. "It does not realize the mark of quiescent cessation" means that although it dispenses with the mind of arising, it does not preserve the mark of quiescent cessation. "Nor does it abide in non-realization" means that although it does not grasp the mark of quiescent cessation, it does not fall into the fault of non-realization. "In any accessible place there is non-abiding" comprehensively clarifies freedom from the fault of abiding attachment, because in all places where one could abide, there is nowhere to abide. As for "places where one could abide," if one dispenses with arising, one could abide in quiescent cessation; if one dispenses with having realization, one could abide in non-realization; since in all such accessible places there is no abiding. "Universally holding the signless" comprehensively reveals the endowment of virtues: the mind of non-arising retains the virtues of all practices yet is of a single taste without differentiated marks. "That is, it is without the three such as the three feelings" reverses the previous phrase, "inwardly gives rise to the three feelings," and so forth, because it is far removed from the marks of the causes and fruits of transmigration. "All are quiescently ceased" means realizing that the three feelings and so forth are originally empty. "Pure and non-abiding" means that the mind capable of this realization does not abide in emptiness. "One does not enter samādhi" means eliminating the worldly mind that enters concentration. "Nor abide in seated meditation" also dispenses with worldly dwelling in the stillness of meditation. If one can be like this, then there is neither an arising mind nor conceptual activity; hence it is said, "there is neither arising nor activity." > — English (machine translation) (machine translation) - [Previous: 2.42](https://indike.org/pramana/in.bauddha.taisho.1730.2.42) - [Next: 2.44](https://indike.org/pramana/in.bauddha.taisho.1730.2.44) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1730.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1730~en-mt.2.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1730.2.43](https://indike.org/pramana/in.bauddha.taisho.1730.2.43) · Pramāṇa