觀心論疏 3.6

3.6

第四明非行非坐三昧者，上一向用行坐，此既異上，為成四句故，名非行非坐，實通行坐及一切事。南嶽師呼為「隨自意」，意起即修三昧。《大品》稱「覺意三昧」，意之趣向皆能覺識明了，雖復三名，實是一法。今依經釋：名覺者，照了也；意者，心數也；三昧如前釋。行者觀一念自生心，心數起時，反照觀察，不見動轉、根源終末、來處去處，故名覺意三昧也。隨自意、非行非坐，准此可解（云云）。

Fourth, clarifying the neither-walking-nor-sitting samādhi: the above exclusively employed walking and sitting; since this differs from the above, in order to complete the four propositions, it is named 'neither walking nor sitting', but in truth it pervades walking, sitting, and all activities. Master Nanyue called it 'following one's own mind': whenever a thought arises, one immediately cultivates samādhi. The Pañcaviṃśatisāhasrikā Prajñāpāramitā calls it the 'mind-awakening samādhi': every inclination of the mind can be awakened to, recognized, and clearly understood. Although there are three names, it is truly one Dharma. Now explaining according to the sūtra: 'awakening' means shining and comprehending; 'mind' (yì) means mental concomitants; 'samādhi' is as explained before. When a practitioner contemplates the mind in a single thought-moment arising spontaneously, as the mental concomitants arise, one turns the illumination inward to contemplate them, not seeing any movement or turning, any root-source or ending, any place of coming or place of going; therefore it is called the mind-awakening samādhi. 'Following one's own mind' and 'neither walking nor sitting' can be understood by analogy to this, and so forth.