金剛三昧經論 1.61

1.61

論曰：此下第二治存心見。於中有二：正治、重釋。二乘人等法執存心，計有生滅無常之心，故破生滅滅存心見。若存心生而成病者，破前滅性，要依彼滅存今生故。若見後滅執有現心，心設不滅如兔角故，破如是見令滅生性，無生有滅不應理故。滅是見性即入實際者，破見滅性必不取生，破見生性必不取滅，不取生滅必不存心故。

The commentary says: From here below is the second [part], treating the view of positing mind. In this there are two: the actual treatment, and the reiteration. People of the two vehicles and others cling to dharmas and posit a mind, conceiving that there is an impermanent mind of arising and cessation; therefore, arising and cessation are shattered to extinguish the view of positing a mind. If one posits that the mind arises and thereby forms an ailment, the prior nature of cessation is shattered, because one must depend on that cessation to posit the present arising. If, seeing subsequent cessation, one grasps that there is a present mind—for if a mind did not cease, it would be like a hare's horn—such a view is shattered by having them extinguish the nature of arising, because an unarisen [entity] possessing cessation is not reasonable. "Extinguishing these natures of views, one enters the reality-limit": shattering the view of the nature of cessation, one will certainly not grasp at arising; shattering the view of the nature of arising, one will certainly not grasp at cessation; not grasping at arising and cessation, one certainly does not posit a mind.