金剛三昧經論 2.171

2.171

論曰：答中有二，先出所治障相、後示能治方便。初中言心喘者，驚心不安，其出入息急速曰喘，以喻六識掉動不停。內外使者，末那四使內緣自我故，意識六使外緣諸境故。隨使流注者，謂忿恨等小隨煩惱，其沈掉等大隨煩惱，及無慚愧中隨煩惱，隨使等流集注現識故。滴瀝成海者，本使隨惑一切現行皆熏本識，積集深廣故。天風鼓浪者，業力所感六塵境界任運現行，故名天風。鼓隨眠海起七識浪，故曰鼓浪。大龍驚駭者，無明住地其力最大，住在本識隨眠海底，故名大龍。如是無明違反寂靜，常能增長麁動之心，故曰驚駭。由是諸緣令心多喘。此是令知所治障相，自下示其能治方便。存三者，能遮天風方便。守一者，能伏大龍方便。入如來禪者，正治多喘之方便也。

The commentary says: In the answer there are two parts: first, setting forth the characteristics of the obstacles to be remedied; second, indicating the expedients capable of remedying them. In the first part, where it says "the mind pants": when a frightened mind is unsettled, its inhalation and exhalation become rapid, which is called "panting"; this is an analogy for the restless agitation of the six consciousnesses without ceasing. "Internal and external drivers": the four drivers of the manas internally cognize the self, and the six drivers of the mental consciousness externally cognize the various objects. "Stream along with the secondary drivers": this refers to the minor secondary afflictions such as anger and resentment, the major secondary afflictions such as torpor and agitation, and the intermediate secondary afflictions of lack of shame and lack of conscience; following along with the drivers, they flow equally and concentrate into the manifest consciousness. "Dripping into a sea": the root drivers and secondary afflictions in all their active manifestations perfume the fundamental consciousness, accumulating deeply and broadly. "The heavenly wind stirs the waves": the objective spheres of the six sense-objects induced by the power of karma manifest spontaneously, and are therefore called the heavenly wind. Stirring the ocean of dormant tendencies to raise the waves of the seven consciousnesses is called stirring the waves. "The great dragon is terrified": the entrenched ground of ignorance has the greatest power and abides at the bottom of the ocean of dormant tendencies in the fundamental consciousness, hence it is called the great dragon. This ignorance opposes tranquility and is constantly able to increase the coarse and agitated mind, hence it is called "terrified." Due to these various conditions, the mind is made to pant excessively. This makes known the characteristics of the obstacles to be remedied; below, the expedients capable of remedying them are indicated. "Preserving the three" is the expedient capable of blocking the heavenly wind. "Guarding the one" is the expedient capable of subduing the great dragon. "Entering into the tathāgata-dhyāna" is the expedient that directly remedies excessive panting.