大乘起信論略述 2.189

2.189

論。心若馳散至住於正念　述曰。次下示除正念方便。於中有二。初令住正念。後示正念相。此初也。前雖制言不得失念。若時失念如何攝持。故此示令攝住正念。此正念者即無念也。若不起念自不馳散。故言心散即當攝來。非謂以心攝馳散心。以心攝心心不息故。至此無念不散之位名住正念。無別可住。若有所住名邪念故。

[Treatise:] If the mind scatters and wanders ... abide in correct mindfulness. [Exposition:] Next is showing the expedient of eliminating [distraction to abide in] correct mindfulness. Here there are two parts: first, directing one to abide in correct mindfulness; later, showing the characteristics of correct mindfulness. This is the first. Although it previously restrained one by saying one must not lose mindfulness, if at times mindfulness is lost, how is it gathered and maintained? Therefore this shows how to collect and abide in correct mindfulness. This correct mindfulness is precisely non-thought. If one does not give rise to thought, [the mind] will naturally not wander; hence it says "when the mind scatters, one should immediately collect it." This does not mean using the mind to collect the wandering mind, because using the mind to collect the mind does not allow the mind to cease. Reaching this stage of non-thought and non-scattering is called "abiding in correct mindfulness." There is nothing else to abide in; if there were anything to abide in, it would be called wrong mindfulness.