金剛三昧經論 2.49

2.49

The treatise states: This is the third [part], expressing understanding. "Anywhere" means all places of the ultimate, conventional, dynamic, quiescent, and so forth. "Does not abide" means that among all these, nothing is grasped. "Does not separate" means that among all these, nothing is not grasped. Why is this so? Because all those places are entirely neither so nor not so. "The mind has no place to abide" means there is no place to be abided in. "There is no place for the mind to abide" means there is no mind capable of abiding. "There is no abiding and no mind" combines the preceding two sentences, because there is no place and no abiding mind. "The mind is without arising or abiding" means that there is not an absence of the mind of non-arising and non-abiding. "A mind abiding like this" concludes the preceding "does not abide anywhere... does not separate from anywhere," because the sense of "not separating" is metaphorically spoken of as "abiding." "Is the non-arising abiding" concludes the preceding "the mind has no place to abide... the mind is without arising or abiding," because abiding is non-abiding, and non-abiding is abiding. "The mind's activity of non-arising is inconceivable" means it is beyond words and cuts off thought. "Within the inconceivable, it can and cannot be spoken of" is because it is free from words and also free from being free from words. Because it is free from words, it is said to be unspeakable; because it is free from being free from words, it can also be spoken of. It "can be spoken of" because it is not not so; it "cannot be spoken of" because it is not so. Therefore it is spoken of comprehensively as "it can and cannot be spoken of." Just as speech has what can and cannot be spoken of, one should know that thought also has what can and cannot be thought; it merely brings up one side to allude to the other.