釋禪波羅蜜次第法門 3.18

3.18

Second, explaining how the three cessations counteract and refute one another has two types: first, using the deep to refute the shallow; second, mutually refuting each other. "Using the deep to refute the shallow" means: in order to refute the distracted mind that conditions external objects, one establishes cessation by fixing on conditions. Cessation by restraining the mind then refutes cessation by fixing on conditions: mind is not a material dharma, so how could it be tied to places such as the nose or diaphragm? If one wishes to quiet it, one should only put an end to all grasping at conditions, thus causing one to restrain the mind and keep to oneness. Cessation by embodying the real then refutes the previous cessation by restraining the mind: mind has no form or mark, and its nature cannot be grasped; how could it be restrained? Comprehending that mind is non-mind, not giving rise to delusive thoughts, cessation without cessation, resting where there is nothing to rest—only this is called cessation. Cessation that has cessation is still based on delusive conceptualization, and is not called cessation. This is using the deep to refute the shallow, returning to the source and reverting to the root; thus the three cessations are established. Second, "mutually refuting each other" means that while cultivating cessation, if any view arises, one alternately takes one form of cessation as a counteragent to refute it; this can be understood through careful examination.