[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) › 2.47 # 金剛三昧經論 2.47 金剛三昧經論 2.47 - **Language:** Classical Chinese ### [2.47](https://indike.org/pramana/in.bauddha.taisho.1730.2.47) 論曰：此是第八決疑。言禪即是動者，謂世間禪雖非散亂而取境相，取相心生，生起動故。能離如是生動之禪，乃能得入理定，故言是無生禪。如是理定，性無生動，故言禪性無生。非直無生，亦無住寂，故言禪性無住。若有生則是相，有住著則是動；今即反此，故言離生禪相、離住禪動。上來諸句明理定相，知禪性下顯理智相，唯就一體義分為二。知禪性無有動者，知禪性無生故。無有靜者，知禪性無住故。即得無生者，得理無生故。無生般若者，得行無生故。亦不依住者，謂無生智不依理住，離能所故。心亦不動者，雖不依理住，而非生心動故。由如是智，能到彼岸，故言般若波羅密也。上來八分合為第二反詰問答。 > The treatise states: This is the eighth \[part\], resolving the doubt. "Meditation is itself movement" means that although worldly meditation is not scattered, it grasps objective marks; grasping marks, the mind arises, and arising constitutes agitation. Being able to leave behind such meditation of arising and movement, one is then able to attain entry into concentration on principle; hence it is said, "this is the meditation of non-arising." Such concentration on principle is in its nature free from arising and movement; hence it is said, "the nature of meditation is non-arising." Not only is it without arising, it also does not abide in quiescence; hence it is said, "the nature of meditation is non-abiding." If there is arising, then there is a mark; if there is abiding attachment, then there is movement. Here it is the reverse of this, hence it is said, "free from the mark of the meditation of arising, free from the agitation of abiding in meditation." The preceding sentences clarify the characteristics of concentration on principle; from "knowing that the nature of meditation" onward, it reveals the characteristics of cognition of principle. Pertaining solely to a single essence, they are divided into two according to their meaning. "Knowing that the nature of meditation has no motion" means knowing that the nature of meditation is without arising. "Has no stillness" means knowing that the nature of meditation is without abiding. "Immediately attains non-arising" means attaining the non-arising of principle. "Non-arising prajñā" means attaining the non-arising of practice. "Does not depend or abide" means that non-arising cognition does not depend on or abide in principle, being free from subject and object. "The mind also does not move" means that although it does not abide depending on principle, it is not an agitation of the arising mind. Through such cognition, one can reach the other shore; hence it is said, "the pāramitā of prajñā." The preceding eight sections together constitute the second part: the catechism of cross-examination. > — English (machine translation) (machine translation) - [Previous: 2.46](https://indike.org/pramana/in.bauddha.taisho.1730.2.46) - [Next: 2.48](https://indike.org/pramana/in.bauddha.taisho.1730.2.48) - [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.2.47) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1730.2.47](https://indike.org/pramana/in.bauddha.taisho.1730.2.47) · Pramāṇa