金剛三昧經論 2.43

2.43

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."