金光明經玄義 2.15

2.15

Next, regarding observing the mind as the Suvarṇaprabhāsa of the three kinds of nirvāṇa: attentively observing the mind-nature as fundamentally quiescent, neither defiled nor pure—defilement is called arising, and purity is called cessation; because arising and cessation cannot destroy it, it is permanent; because it cannot be defiled, it is pure; because it cannot be obstructed, it is the self; because it cannot experience [duḥkha], it is bliss—this is the inherently pure nirvāṇa. If stray thoughts arise, one observes them all with correct contemplation, causing this correct contemplation to accord with the dharmatā so that stray thoughts cannot defile, cannot destroy, cannot obstruct, and cannot be experienced [as duḥkha]. Permanence, bliss, self, and purity in this sense is the completely pure nirvāṇa. Furthermore, observing all mental factors with correct contemplation so that the factors of mental events do not operate, and the factors of mental events cannot destroy, cannot defile, cannot obstruct, and cannot be experienced [as duḥkha], is called the expedience-pure nirvāṇa. This is called observing the mind as the Suvarṇaprabhāsa of the three kinds of nirvāṇa. The six identities are as before.